Library  of  the  Theological  Seminary 

PRINCETON         °      NEW    JERSEY 


Gift 

of  the 
Author 

1918 
BS2585  ,E662 

Erdman,  Charles  Rosenbury,  1866-1960 
Gospel  of  Mark  :  an  exposition. 


®f)e  (gosJpel  of  Jlarfe 


AN  EXPOSITION 


BY  / 
CHARLES  R.  ERDMAN 

Professor  of  Practical  Theology- 
Princeton  Theological  Seminary 
Princeton,  New  Jersey 

Author  of  "The  Gospel  of  John,  an  Exposition, 

'•Coming  to  the  Communion,  " 

"Sunday  Afternoons  with  Railroad  Men,"  etc. 


lUN    3   19lf 


A 


PHILADELPHIA 

THE  WESTMINSTER  PRESS 

1917 


Copyright,  19 17 

by 

F.  M.  Braselmann 


The  Bible  text  printed  in  boldface  is  taken  from  the  American  Standard 

Edition  of  the  Revised  Bible,  copyright,  1901,  by  Thomas  Nelson  &  Sons, 

and  is  used  by  permission. 


TO 

MY  WIFE 


FOREWORD 

Mark  is  the  Gospel  for  youth;  it  is  so  brief,  so  vivid, 
so  stirring,  so  strong;  and  these  same  quahties  adapt  the 
story  to  the  active,  restless,  vigorous  spirit  of  the  whole 
modern  world. 

It  represents  our  Lord  as  the  mighty,  wonder-working 
Son  of  God,  and  thus  bears  a  special  message  to  an  age 
which  needs  a  word  of  divine  authority,  and  a  new  vision 
of  the  present,  limitless,  redeeming  power  of  Christ. 

It  is  a  story  of  service,  and  is  in  harmony  with  the  hero- 
ism and  self-sacrifice  which  illumine  these  dark  years  of 
cruel  suffering,  as  it  pictures  to  us  the  Servant  of  God 
who  came  "not  to  be  ministered  unto,  but  to  minister, 
and  to  give  his  life  a  ransom  for  many." 

The  purpose  of  the  following  outline  studies  is  to  aid 
in  fixing  the  thought  upon  the  successive,  swiftly  chang- 
ing scenes  of  the  story,  in  order  to  arouse  deeper  devotion 
to  the  Master  and  to  inspire  wider  service  in  his  name. 


INTRODUCTION 

Of  the  four  Gospels,  the  one  least  frequently  read  or 
admired  is  that  which  bears  the  name  of  Mark.  This  was 
true,  at  least,  in  the  earlier  centuries,  when  the  work  was 
regarded  as  merely  a  brief  copy  of  Matthew  or  of  Luke. 
In  later  years,  however,  a  new  valuation  has  been  given  to 
this  Gospel,  and  it  has  become  customary  to  assign  to 
Mark  the  first  place  in  time  of  composition,  and  in  vigor, 
strength,  and  vividness  of  style,  a  position  second  to  none. 
It  is  true  that  most  of  the  material  can  be  found  in  the 
other  narratives ;  possibly  not  more  than  fifty  verses  could 
be  classed  as  peculiar  to  this  version  of  the  gospel  story; 
nevertheless,  the  most  familiar  scenes  are  given  such  added 
atmosphere  and  color,  and  there  are  so  many  original 
touches  and  unique  features,  that  the  incidents  assume  a 
new  character,  and  the  figure  of  Christ  moves  before  us 
with  a  majesty  and  a  reality  which  are  unsurpassed. 

Many  explanations  have  been  attempted  to  account 
for  the  distinguishing  characteristics  of  this  Gospel; 
the  most  common  is  the  ancient  tradition  that  it  "was 
written  for  the  Romans";  the  more  probable  suggestion 
attributes  the  peculiarities  of  the  story  to  the  personal 
character  and  experiences  of  the  writer  to  whom,  from  the 
earliest  centuries,  this  Gospel  has  been  assigned. 

John,  a  Jew  by  birth,  who  bore  also  the  Roman  sur- 
name of  Marcus,  or  Mark,  was  a  resident  of  Jerusalem, 
where  his  mother,  Mary,  a  woman  of  considerable  wealth, 
occupied  a  position  of  prominence  and  influence  among  the 
early  Christians.  He  was  therefore  personally  acquainted 
with  the  scenes  and  circumstances  of  the  ministry  of  our 
Lord,  and  may  even  have  been  a  witness  of  some  of  its 
incidents,  as  t^dition  has  identified  him  with  the  young 
man,  to  whom  no  other  writer  refers,  who  was  clad  with  a 
linen  cloth  and  who  fled  when  Jesus  was  arrested.  He 
evidently  enjoyed  the  advantages  of  culture  and  religious 
training,  and  even  the  greater  privileges  of  an  intimate 

7 


8  INTRODUCTION 

acquaintance  with  the  leaders  of  the  Church,  who  were 
frequent  guests  in  the  home  of  his  mother.  Barnabas,  a 
wealthy,  generous  Levite  from  the  island  of  Cyprus,  was 
his  cousin;  Peter  referred  to  him  as  "my  son,"  which 
possibly  suggests  that  by  this  apostle  he  had  been  brought 
to  follow  Christ;  Paul  became  acquainted  with  him  when 
visiting  in  Jerusalem  with  Barnabas,  and  invited  him  to 
return  with  them  to  their  important  work  in  Antioch. 
When  Barnabas  and  Paul  started  on  their  missionary  jour- 
ney they  took  Mark  with  them  as  their  "minister"  or 
"attendant."  Just  what  the  latter  word  may  denote  is 
not  quite  certain;  probably  Mark  arranged  for  the  details 
of  travel,  for  places  of  entertainment,  and  conveyances, 
as  a  "helper"  or  business  agent.  He  accompanied  the 
apostles  to  Cyprus  and  thence  across  the  sea  to  Perga; 
but  from  this  point  he  turned  back,  to  the  great  disappoint- 
ment of  Paul.  Just  what  influenced  this  step  is  purely  a 
matter  of  conjecture.  That  the  motive  was  wholly  credit- 
able, it  would  be  difficult  to  prove;  for  when  Paul  was 
starting  on  his  second  missionary  tour  he  refused  to  allow 
Mark  to  accompany  him,  because  of  what  he  regarded  as  a 
previous  desertion,  even  though  Barnabas  stoutly  defended 
the  cause  of  Mark.  So  serious  was  this  difference  of 
opinion  that  it  resulted  in  the  separation  of  Paul  and  Bar- 
nabas; the  former  took  Silas  as  his  companion,  and  the 
latter  sailed  with  Mark  for  Cyprus.  Whatever  of  fault 
may  be  assigned  to  Mark  for  the  act  to  which  Paul  ob- 
jected, it  is  clear  that  he  completely  vindicated  the  con- 
fidence placed  in  him  by  Barnabas,  and  so  conducted  him- 
self as  to  regain  the  trust  and  affection  of  Paul ;  for  he  was 
subsequently  found  in  Rome  sharing  the  imprisonment 
of  Paul,  and  was  lovingly  commended  by  him  to  the 
distant  church  of  Colossae.  Mark  also  became  the  com- 
panion of  Peter  on  his  long  missionary  journeys;  and  this 
experience,  like  that  of  his  earlier  intimacy  with  this 
apostle,  was  of  supreme  importance  in  fit||ng  him  for  his 
work  as  a  Gospel  writer.  Shortly  before  the  death  of 
Paul  a  special  message  was  sent  through  Timothy  sum- 
moning Mark  to  Rome,  as  one  upon  whom  Paul  was 
specially  dependent.     Thus  Keble  could  write: 


INTRODUCTION  9 

Companion  of  the  Saints  I  'twas  thine 
To  taste  that  drop  of  peace  divine 
When  the  great  soldier  of  thy  Lord 
Called  thee  to  take  his  last  farewell. 
Teaching  the  Church  with  joy  to  tell 
The  story  of  your  love  restored. 

It  is  possibly  the  story,  also,  of  a  life  restored.  It  seems 
to  relate  an  early  failure  in  Christian  service,  which  was 
redeemed  by  later  devotion;  and  it  tells  us  of  one  who 
finally  gave  to  the  world  an  imperishable  record  of  the 
ministry  of  Christ. 

Just  here  there  may  be  a  message  for  some  who  are  read- 
ing this  Gospel  story  to-day:  the  fault  and  unfaithfulness 
of  the  past  may  be  pitiful,  but  it  is  possible  to  atone,  to 
turn  defeat  into  victory,  even  to  become  witnesses  to  the 
life  and  power  of  our  Lord. 

The  experiences  of  Mark  may  go  far  toward  explaining 
the  unique  character  of  his  Gospel. 

He  was  a  traveler.  He  had  accompanied  the  apostles 
on  their  far  journeys  in  various  parts  of  the  empire,  and 
had  continued  for  some  time  with  Paul  in  Rome.  He 
wrote,  therefore,  not  solely  "for  the  Romans,"  but  for 
Christian  readers  in  all  lands.  This  accounts  for  his  use 
of  Roman  words,  for  his  translation  of  Aramaic  terms, 
for  his  care  to  explain  Jewish  customs,  and  for  his  infre- 
quent references  to  the  Old  Testament  except  when  record- 
ing passages  quoted  by  Christ. 

Then,  too,  Mark  was  a  friend  and  companion  of  the 
Apostle  Peter.  He  was,  according  to  tradition,  an  "inter- 
preter of  Peter,"  and  from  him  he  "received  his  gospel." 
This  relationship  explains  the  peculiar  vividness  and  reality 
of  his  narrative.  It  is  easy  to  imagine  how  often  the  long 
hours  of  their  journeys  were  lightened  by  the  stirring 
stories  which  Peter  again  and  again  would  be  asked  to 
repeat  to  his  eager  young  comrade,  until  Mark  would 
actually  see  the  scenes  which  he  afterwards  pictured  in  his 
Gospel.  It  is  not  strange  that  he  wrote  with  all  the  graphic 
distinctness  and  vividness  of  an  eyewitness,  and  could  give 
such  complete  details  as  to  time  and  place  and  circum- 
stance.    If  you  wish  definite  and  full  information  as  to 


10  INTRODUCTION 

any  gospel  incident,  consult  Mark.  He  will  supply  exact 
names,  times,  locations,  numbers,  colors;  he  will  help  you 
to  reproduce  the  pictures;  he  will  paint  for  you  even  the 
looks  and  gestures  and  attitudes  of  Christ.  He  alone 
will  tell  you  how  the  multitudes  who  were  to  be  fed  sat 
down  in  groups  like  flower  beds  "upon  the  green  grass"; 
how  our  Lord  amid  the  tempest,  was  sleeping  "on  the 
cushion,"  in  the  stern  of  the  boat;  how  when  they  brought 
unto  him  "little  children,"  "he  took  them  in  his  arms,  and 
blessed  them";  how,  "taking  the  child  by  the  hand,"  he 
raised  her  from  the  sleep  of  death;  how,  in  the  presence 
of  the  malignant  Pharisees,  he  healed  the  crippled  hand 
"when  he  had  looked  round  about  on  them  with  anger"; 
how  when  the  rich  young  ruler  stood  before  him,  "Jesus 
looking  upon  him  loved  him";  how  in  his  own  town  of 
Nazareth  Jesus  "marvelled  because  of  their  unbelief"; 
and  how  he  "sighed,"  at  the  sight  of  blindness  and  sorrow. 
Only  in  Mark  are  we  told  that  Jesus  was  a  "carpenter," 
that  during  his  temptation  "he  was  with  the  wild  beasts," 
that  when  the  disciples  saw  him  calm  the  sea  "they  feared 
exceedingly,"  that  as  they  saw  him  turn  so  steadfastly 
toward  Jerusalem  and  the  cross,  "they  were  amazed; 
and  they  that  followed  were  afraid";  that  the  angel  in  the 
empty  tomb  gave  the  joyful  message,  "But  go,  tell  his 
disciples  and  Peter." 

*  Then  again,  Mark  was  a  servant  who  performed  worthy 
and  helpful  ministries  of  love  for  the  apostles  with  whom 
he  journeyed  as  their  "minister"  or  "attendant."  It  was 
natural  therefore'^that  he  should  write  a  Gospel,  the  key 
verse  of  which  seems  to  be  "the  Son  of  man  also  came  not 
to  be  ministered  unto,  but  to  minister,  and  to  give  his  life 
a  ransom  for  many."  In  harmony  with  such  a  central 
thought  is  the  fact  that  in  Mark,  unlike  John,  no  mention 
is  made  of  the  preexistence  of  our  Lord;  and,  unlike  Mat- 
thew and  Luke,'  nothing  is  recorded  of  his  ancestry, 
birth,  infancy,  or  early  years.  The  great  Servant 
stepped  upon  the  stage  already  girded  for  his  task.  He 
moved  forward  with  unwa\^ering  step,  passing  swiftly 
from  scene  to  scene,  with  the  cross  ever  clearly  before 
him.     He  "went  about  doing  good,"  but  with  the  tireless 


INTRODUCTION  11 

fidelity  of  one  who  realized  that  the  time  allotted  for  his 
work  was  brief,  and  that  sacrifice  is  inseparable  from  the 
highest  service. 

The  entire  contents  of  this  Gospel  might  be  summed  up 
in  those  words:  "To  minister,  and  to  give  his  life."  The 
first  nine  chapters  picture  his  labors  of  love  in  Galilee; 
over  them  we  might  write  the  legend:  "To  minister." 
The  remaining  chapters  reveal  him  journeying  to  Jeru- 
salem and  passing  through  the  experiences  of  Passion 
Week,  and  above  them  might  well  be  inscribed  the  words: 
"To  give  his  life."  For  whatever  reason,  Mark  has 
drawn  us  a  portrait  of  Christ  which  depicts  him  as  the 
mighty  "Servant  of  Jehovah"  of  whom  Isaiah  had  written. 
However  the  fact  is  explained,  he  has  given  us  the  match- 
less Gospel  of  Service. 

This  service  is  one  of  strenuous  activity.  Task  follows 
task,  with  almost  breathless  rapidity.  Every  scene  is  one 
of  life,  movement,  vigor.  This  impression  is  produced 
by  the  frequent  use  of  verbs  in  the  present  tense;  it  is 
deepened  by  the  surprising  repetition  of  the  conjunction 
"and,"  which  begins  two  verses  out  of  every  three  in  the 
Gospel  and  occurs  in  practically  every  verse  of  some  of  its 
chapters.  The  characteristic  word,  however,  is  "straight- 
way," which  represents  a  term  translated  also  as  "forth- 
with" and  "immediately."  It  is  found  in  its  Greek  form 
forty- two  times  in  this  brief  Gospel,  more  frequently,  in 
fact,  than  in  all  the  other  books  of  the  New  Testament 
combined.  The  restless  activity  is  made  more  Impressive 
by  the  constant  mention  of  the  multitudes  which  were 
ceaselessly  surging  about  our  Lord,  so  that  Mark  twice 
records  the  fact  that  Christ  and  his  disciples  "could  not 
so  much  as  eat  bread."  This  is  peculiarly  the  Gospel  of 
the  "crowds"  which  thronged  the  mighty  Servant  to  secure 
his  ready  help  and  to  hear  his  words.  Yet  amidst  all  this 
movement  and  activity  there  is  no  sign  upon  the  part  of 
Christ  of  worry  or  of  haste.  All  his  acts  are  dignified, 
deliberate,  majestic.  "Although  he  was  the  vortex  of 
excited  multitudes  he  never  showed  a  trace  of  hurry  or 
excitement.  Through  all  those  crowded  days  of  healing 
and  controversy  he  never  knew  what  it  was  to  be  flurried 


12  INTRODUCTION 

or  distraught."  Mark  tells  us,  too,  of  ten  different 
occasions  on  which  Jesus  withdrew  to  be  alone  with  his 
disciples  or  with  God.  These  periods  were  at  times 
interrupted  by  the  multitudes,  but  they  prepared  him  for 
fresh  and  more  exacting  activities.  They  suggest  an 
important  lesson  for  his  modern  followers.  They  indicate 
the  need  of  rest  and  of  prayer  if  work  is  to  be  done  well. 
His  retirements  were  always  recruitings  for  fresh  service. 

This  service  was  marked  by  mighty  works.  It  was 
accompanied  by  deeds  of  divine  power.  This  Gospel  is 
one  of  miracles  rather  than  of  parables;  of  the  former 
nineteen  are  recorded,  two  of  which  are  peculiar  to  Mark, 
while  of  the  latter  we  find  only  four.  It  may  be  con- 
trasted with  Matthew,  where  we  find  twenty-one  miracles 
and  fifteen  parables,  and  with  Luke,  which  records  twenty 
miracles  and  nineteen  parables.  Nor  is  it  merely  the 
number  of  miracles  which  is  significant;  but,  as  Mark 
relates  them,  he  surrounds  them  by  circumstances  which 
make  us  feel  how  deep  was  the  impression  produced  upon 
those  who  witnessed  these  marvels,  and  how  really  super- 
natural these  witnesses  believed  them  to  be.  Possibly  it 
is  most  of  all  to  be  noticed  how  Mark  emphasizes  the  fre- 
quent presence  of  demons  and  how  powerless  these  evil 
spirits  were  in  the  presence  of  Christ.  We  are  reminded 
of  the  words  of  Peter  relative  to  the  Master,  "God  anointed 
him  with  the  Holy  Spirit  and  with  power:  who  went  about 
doing  good,  and  healing  all  that  were  oppressed  of  the 
devil;  for  God  was  with  him."  Chapter  after  chapter  of 
this  Gospel  closes  with  an  impressive  summary  of  the 
miracles  which  were  being  wrought;  and  the  story  con- 
cludes with  these  appropriate  words:  "And  they  went 
forth,  and  preached  everywhere,  the  Lord  working  with 
them,  and  confirming  the  word  by  the  signs  that  fol- 
lowed." ^ 

The  ministry  of  Christ,  as  recorded  by  Mark,  is  also  one 
of  mighty  words.  Attention  is  so  properly  and  commonly 
drawn  to  the  important  place  assigned  in  this  Gospel  to 
deeds  of  power,  that,  at  times,  due  stress  is  not  laid  upon 
the  prominence  given  to  the  teaching  and  preaching  of  our 
Lord.     No  other  Gospel  makes  such  frequent  mention  of 


INTRODUCTION  13 

his  teaching,  or  so  emphasizes  its  authority,  originality, 
and  attractiveness.  Even  the  miracles  appear  ;to  be  acted 
parables,  and, were  not, merely  marks  of  compassion,  but 
were  vehicles  for  conveying  divine  truth. 

Jesus  begins  his  ministry  by  preaching;  the  first  sur- 
prise is  occasioned  by  his  tone  of  authority  as  he  speaks  in 
the  synagogue;  as  he  opens  his  work  in  Galilee  he  is  say- 
ing, "Let  us  go  elsewhere  into  the  next  towns,  that  I  may 
preach  there  also,  for  to  this  end  came  I  forth";  because 
of  his  teaching,  such  multitudes  gather  about  him  by  the 
seaside  that  he  is  compelled  to  enter  into  a  boat  as  he 
addresses  them;  he  then  begins  to  teach  in  parables,  and 
while  only  four  of  these  are  recorded,  three  relate  to  preach- 
ing; the  fourth,  seventh,  ninth,  tenth,  twelfth,  and  thir- 
teenth chapters  are  comprised  pf  almost  continuous  dis- 
courses, and  together  these  form  one  third' of  the  entire 
Gospel.  Jesu^ ;  does  appear  as  the  Doer  of  marvelous 
works,  but  also  as  the  Teacher  of  divine  truths;  his  works 
make  men  ready  for  his  words;  together  they  fill  the 
hours  of  his  busy  days;  his  own  mission  seems  to  be  like 
that  of  his  apostles  whom  he  sent  forth  "to  preach,  and  to 
have  authority  to  cast  out  demons." 
'  The  ministry  of  Christ,  as  presented  by  Mark,  is 
supremely  one  of  redeeming  love  and  saving  grace.  This 
redemption  Christ  purchased  by  his  own  blood ;  (those  who 
believe  in  him  are  saved.  It  is  this  feature  of  the 
ministry  which Jmakes  the  story  a  "Gospel."  -'  This  term 
could  be  applied  to  no  narrative  of  miracles  and  sermons, 
however  graphic  and  true.  The  Gospel  is  the '  'good  news  '  'of 
a  salvation  made  possible  by  the  life  and  death  and  resurrec- 
tion of  our  Lord.  Thus  Mark  has  not  attempted  to  write  a 
"life  of  Christ";  otherwise  he  would  not  have  passed  in 
silence  the  birth  and  youth  and  early  manhood,  or  have 
selected  only  a  few  incidents  from  the  three  years  of 
public  service,  centering  our  thoughts  on  the  events  of  a 
single  week.  This  book  is  not  a^ biography;  much  less  is  it 
an  "informal  memoir;"  it  is  a  short  history  of  redemption; 
it  is  a  joyful  announcement  of  the  salvation  which  has  been 
secured  by  Christ;  it  is  a  brief  story  of  his  atoning  work. 
Thus,  in  its  first  scene,  the  sinless  Son  of  God,  by  sub- 


14  INTRODUCTION 

mitting  to  a  "baptism  of  repentance  unto  remission',  of 
sins,"  is  identifying  himself  with  sinners,  whom  he  has 
come  to  save;  his  miracles  show  his  supremacy  over  the 
forces  of  evil;  he  declares  that  he  has  power  to  forgive 
sins;  at  the  cHmax  of  his  ministry  he  declares  the  cross  to 
be  the  divine  provision  for  salvation;  on  the  night  of  his 
betrayal  he  states  that  his  blood  is  "poured  out  for  many"; 
as  he  breathes  out  his  life  the  veil  of  the  Temple  is  "rent  in 
two  from  the  top  to  the  bottom,"  a  symbol  of  the  finished 
work  of  atonement  by  which  man  is  given  access  to  God. 

The  condition  of  salvation,  as  set  forth  by  Mark,  is 
repentance  and  faith;  confession  is  to  be  made  by  baptism. 
The  new  life  is  to  be  expressed  in  service.  In  fact,  among 
the  followers  of  Christ,  service  is  to  be  the  sign  and  measure 
of  greatness;  "whosoever  would  become  great"  among 
them  should  be  their  servant,  and  whosoever  would  be 
first  should  be  the  slave  of  all. 

Such,  in  part,  is  the  picture  which  Mark  draws  of  the 
kingly  Servant,  who  is  at  once  the  "strong  Son  of  God" 
and  "immortal  Love,"  whose^servants  must  follow  in  his 
steps, 

*'And  trust  in  his  redeeming  blood 
And  try  his  works  to  do." 


THE  OUTLINE 

I 

PAGE 

The  Preparation.     Mark  1  : 1-13. .. , 19 

A.  The  Preaching  of  John  the  Baptist.    Ch.  1:1-8.  19 

B.  The  Baptism  of  Jesus.     Ch.  1  :  9-11 24 

C.  The  Temptation  of  Jesus.     Ch.  1    :  12,  13 26 

II 

The  Ministry  in  Eastern  Galilee.     Chs.  1 :  14  to  7: 23.     28 
A.  The  First  Period.     Chs.  1  :  14  to  3  :  12 28 

1.  The  Beginning  of  the  Ministry.    Ch.  1  : 

14,  15 28 

2.  The  Call  of  the  First  Disciples.     Ch.  1  : 
16-20 31 

3.  The. Cure  of  the  Demoniac  in  Capernaum. 
Ch.lj  21-28 33 

4.  The  Healing  of  Peter's  Wife's  Mother. 
Ch.  i  :  29-31 36 

5.  The  Ministry  at  Sunset.     Ch.  1  :  32-34. .     37 

6.  The  First  Retirement  from  Capernaum. 
Ch.  1  ::35-39 38 

7.  The   Cleansing   of   the   Leper.     Ch.    1  : 
40-43 41 

8.  Jesus  Forgives  Sins.     Ch.  2  :  1-12 43 

9.  Jesus     Companies     with     Sinners.     Ch. 

2  :  13-17 47 

10.  The  Question  in   Reference  to   Fasting. 
Ch.  2  :  18-22 51 

11.  The  Sabbath  Controversy.     Chs.  2  :  23 
to3  :6 53 

12.  The  Retirement  to  the  Lake.    Ch.3:7-12.  59 

15 


16  THE  OUTLINE 

PAGE 

B.  The  Second  Period.     Chs.  3  :  13  to  6  : 6 62 

1.  The  Choice  of  the  Twelve  Apostles.     Ch. 

3  :  13-19 62 

2.  The  Unpardonable  Sin.     Ch.  3  :  20-30. .     65 

3.  The  Mother  and  Brethren  of  Jesus.     Ch. 

3  :  31-35 67 

4.  The  Parable  of  the  Sower.     Ch.  4  :  1-25 .  .     68 

5.  The  Parable  of  the  Growing  Grain.    Ch. 

4  :  26-29 73 

6.  The  Parable  of  the  Mustard  Seed.     Ch. 

4  :  30-34 75 

7.  Jesus  Stills  the  Storm.     Ch.  4  :  35-41 ....  76 

8.  The  Gerasene  Demoniac.     Ch.  5  :  1-20. .  79 

9.  The  Daughter  of  Jairus,  and  the  Woman 
with  an  Issue  of  Blood.     Ch.  5  :  21-43 ....  85 

10.  Jesus  Rejected  at  Nazareth.     Ch.  6:1-6.     90 

C.  The  Third  Period.     Chs.  6  :  7  to  7  :  23 94 

1.  The  Mission  of  the  Twelve.     Ch.  6: 7-13.     94 

2.  The    Death   of  John   the   Baptist.     Ch. 

6  :  14-29 96 

3.  The  Feeding  of  the  Five  Thousand.    Ch. 

6  :  30-44 99 

4.  Jesus  Walks  on  the  Water.     Ch.  6 :  45-52 .   102 

5.  The    Ministry   at   Gennesaret.     Ch.    6  : 
53-56 104 

6.  Jesus   Rebukes   the   Pharisees.     Ch.    7  : 
1-23 105 


III 

The  Ministry  in  Northern  Galilee.     Chs.   7  :  24  to 

9  :50 110 

^.  The  First  Period.     Chs.  7  :  24  to  8  :  26 110 

1.  The  Faith  of  the  Syrophoenician  Woman. 
Ch.  7  :  24-30 110 

2.  The  Cure  of  the   Deaf  Mute.     Ch.   7  : 
31-37 112 


THE  OUTLINE  17 

PAGE 

3.  The  Feeding  of  the  Four  Thousand.     Ch. 

8  :1-10 114 

4.  The  Warning  Against  Leaven.     Ch.  8  : 
11-21 116 

5.  The     Blind     Man     of     Bethsaida.     Ch. 

8  :  22-26 119 

B.  The  Second  Period.     Chs.  8  :  27  to  9  :  50 121 

/      1.  The  Teaching  at  Csesarea  Philippi.     Chs. 

8  :27to9  :1 121 

2.  The  Transfiguration.     Ch.  9  :  2-13 125 

3.  The  Cure  of  a  Demoniac  Boy.     Ch.  9  : 
14-29 129 

4.  The  Final  Teaching  in  Galilee.     Ch.  9  : 
30-50 132 


•        IV 

The  Journey  Through  Perea  and  Judea.     Ch.  10.  . 

A.  The  Question  About  Divorce.     Ch.  10  :  1-12 

B.  Jesus  Blesses  Little  Children.     Ch.  10  :  13-16 

C.  The  Peril  of  Riches.     Ch.  10  :  17-31 

D.  Jesus  Predicts  His  Death.     Ch.  10  :  32-34.  . 

E.  The  Request  of  James  and  John.    Ch.  10:35-45 

F.  Jesus  Cures  Blind  Bartimaeus.     Ch.  10  :  46-52 . 


138 

138 
141 
143 
147 
149 
152 


V 

The  Events  of  Passion  Week.     Chs.  11  :  1  to  15  :  47. .  154 

A.  Sunday 154 

The  Royal  Entry.     Ch.  11  :  1-11 154 

B.  Monday 157 

1.  The  Barren  Fig  Tree.     Ch.  11  :  12-14.  .  157 

2.  Cleansing  the  Temple.     Ch.  11  :  15-19. .  158 


18  THE  OUTLINE 

PAGE 

C.  Tuesday 160 

1.  The  Power  of  Faith.     Ch.  11  :  20-26.  ...    160 

2.  The  Question  of  Authority.  Ch.  11:27-33.    161 

3.  The  Parable  of  the  Husbandmen.     Ch. 

12  :  1-12 163 

4.  The   Question  of   Paying  Tribute.     Ch. 

12  :  13-17..^ 165 

5.  The  Question  of  Resurrection.     Ch.  12  : 
18-27 166 

6.  The  Question  as  to  the  Great  Command- 
ment.    Ch.   12  :  28-34 168 

7.  The  Question  of  Christ.     Ch.  12  :  35-37.  .  169 

8.  Warning  Against  the  Scribes.     Ch.   12  : 
38-40 170 

9.  The  Widow's  Mites.     Ch.  12  :  41-44. ...   171 
10.  The  Coming  of  Christ.     Ch.  13 171 

D.  Wednesday 177 

Conspiracy,  Devotion,  Treachery.    Ch.  14:1-11.    177 

E.  Thursday 180 

1.  The  Last  Supper.     Ch.  14  :  12-26 180 

2.  The   Agony.     Ch.    14  :  27-42 182 

3.  The  Arrest.     Ch.  14  :  43-52 184 

F.  Friday 186 

1.  Jesus   Before   the  Jewish   Council.     Ch. 

14' -53-65 186 

2.  Peter  Denies  His  Lord.     Ch.  14  :  66-72. .  188 

3.  Jesus  Before  Pilate.     Ch.  15  :  1-15 189 

4.  The  Crucifixion.     Ch.  15  :  16-41 192 

5.  The  Burial.     Ch.  15  :  42-47 195 

VI 
The  Resurrection.     Ch.  16  :  1-8 196 

VII 

The  Appearances  and)  the  Ascension  of  the  Risen 

Christ.     Ch.   16  :  9-20 198 


Mark  1:  1-8         PREACHING  OF  JOHN  19 


I.  The  Preparation.    Mark>  .1  : 1-13 

A.     THE  PREACHING  OF  JOHN  THE  BAPTIST.    Ch.  1 :  1-8 

1  The  beginning  of  the  gospel  of  Jesus  Christ,  the  Son  of 
God. 

2  Even  as  it  is  written  in  Isaiah  the  prophet, 
Behold,  I  send  my  messenger  before  thy  face. 
Who  shall  prepare  thy  way; 

3  The  voice  of  one  crying  in  the  wilderness, 
Make  ye  ready  the  way  of  the  Lord, 
Make  his  paths  straight; 

4  John  came,  who  baptized  in  the  wilderness  and  preached 
the  baptism  of  repentance  unto  remission  of  sins.  5  And 
there  went  out  unto  him  all  the  country  of  Judaea,  and  all 
they  of  Jerusalem;  and  they  were  baptized  of  him  in  the 
river  Jordan,  confessing  their  sins.  6  And  John  was  clothed 
with  camel's  hair,  and  had  a  leathern  girdle  about  his  loins, 
and  did  eat  locusts  and  wild  honey.  7  And  he  preached, 
saying.  There  cometh  after  me  he  that  is  mightier  than  I, 
the  latchet  of  whose  shoes  I  am  not  worthy  to  stoop  down  and 
unloose.  8  I  baptized  you  in  water;  but  he  shall  baptize 
you  in  the  Holy  Spirit. 

Mark  begins  his  Gospel  with  an  account  of  the  mission 
of  John,  who  prepared  the  way  for  the  coming  of  Jesus, 
and  with  a  brief  mention  of  the  baptism  and  temptation  of 
Jesus,  which  preceded  his  public  ministry.  These  para- 
graphs are  prefaced  by  a  phrase  which  is  full  of  meaning, 
and  may  possibly  be  taken  as  a  title  for  the  entire  book: 
"The  beginning  of  the  gospel  of  Jesus  Christ,  the  Son  of 
God."  There  is  only  one  gospel,  and  only  one  way  in 
which  it  can  begin.  Of  course  we  are  justified  in  speaking, 
popularly,  of  "the  four  Gospels,"  and  it  is  interesting  to 
notice  in  what  a  different  way  each  one  opens;  but, 
strictly  speaking,  the  only  "gospel"  is  the  "good  news"  of 
salvation  through  Christ;  and  its  first  message  to  us  is 
its  call  to  repentance  and  its  promise  of  life.  We  have, 
however,  four  accounts  of  this  one  announcement  of  "glad 
tidings,"  and  we  commonly  call  each  of  the  books  contain- 


20  THE  PREPARATION  Mark  1: 1-8 

ing  these  accounts  a  "Gospel."  Each  was  written  with  a 
sHghtly  different  purpose,  and  each  has  given  us  an 
original  portrait  of  Christ.  In  Matthew  we  see  the  pre- 
dicted King  of  the  Jews,  in  Mark  the  royal  Servant,  in 
Luke  the  divine  Man,  in  John  the  incarnate  God.  It  is 
natural,  therefore,  that  Matthew  should  open  his  narra- 
tive by  tracing  the  geneology  of  Jesus  to  David  the  king, 
that  Mark  should  begin  with  the  public  ministry  of  Jesus, 
that  Luke  should  give  us  the  narrative  of  his  birth  and  in- 
fancy and  boyhood,  that  John  should  give  us  a  glimpse 
of  his  divine  preexistence  and  eternal  glory. 

Of  course,  all  wrote  of  the  same  Saviour,  and  all  agreed 
as  to  the  essential  facts  of  his  person  and  work.  Over  each 
of  the  four  narratives  itiwould  have  been  correct  to  write: 
"The  beginning  of  the  gospel."  The  phrase,  however, 
is  peculiar  to  Mark;  and  the  familiar  titles  which  he  adds 
are  united  in  a  way  which  is  equally  unique.  They  em- 
body the  facts  concerning  our  Lord  which  are  set  forth 
by  all  the  evangelists,  but  they  form  a  combination  not 
found  elsewhere  in  the  New  Testament:  "Jesus  Christ, 
the  Son  of  God."  "Jesus"  is  a  personal  name;  it  was 
common  among  the  Jews,  being  the  same  as  "Joshua"  and 
meaning  "the  salvation  of  Jehovah";  it  was  given  to  our 
Lord  by  divine  appointment  as  appropriate  to  him  who 
should  "save  his  people  from  their  sins."  "Christ"  is  an 
ofificial  title;  it  is  the  Greek  equivalent  of  the  term  "Mes- 
siah" and  denotes  "the  Anointed  One,"  who  was  proph- 
esied as  coming  to  restore  Israel  and  to  bring  blessings 
to  the  world.  "Son  of  God"  is  a  phrase  which  expresses 
the  divine  nature  of  our  Lord.  He  was  not  only  a  man, 
"Jesus";  not  merely  "the  Christ,"  anointed  by  the  Holy 
Spirit  for  his  saving  work;  he  was  also  one  with  God,  ab- 
solutely unique  in  his  being,  and  in  his  relation  to  the 
Father.  This  man  "Jesus"  of  whom  Luke  speaks,  this 
royal  "Messiah"  whom  Matthew  describes,  this  "Son  of 
God"  whom  John  teaches  men  to  adore,  this  is  the  Person 
of  whose  saving  work  Mark  is  to  write;  and  he  declares 
that  the  "beginning"  of  his  "good  news"  consists  in  the 
proclamation  of  the  coming  of  Christ  made  by  John  the 
Baptist. 


Mark  1:  1-8  PREACHING  OF  JOHN  21 

^,This  proclamation  isisaid  to  be  in  exact  fulfillment  of 
ancient  prophecy:  "Even  as  it  is  written  in  Isaiah  the 
prophet,  .  .  .  John  came."  The  reference  is  remark- 
able from  the  fact  that  Mark  does  not  usually  refer  to  the 
Old  Testament,  except  in  recording  passages  which  were 
quoted  by  Jesus.  Here  he  unites  two  similar  predictions, 
one  from  Malachi  andxone  from  Isaiah;  he  names  how- 
ever, only  the  latter  prophet,  probably  because  the  second 
quotation  is  of  chief  importance,  and  also,  possibly,  because 
Mark  has  ever  in  mind  the  portrait  which  Isaiah  drew  of 
the  mighty  "Servant  of  Jehovah." 

Each  quotation  refers  to  a  divine  visitation,  and  to  a 
preparation  for  the  coming  of  the  Lord;  in  the  first,  God 
was  to  come  to  his  Temple  in  judgment;  in  the  second,  he 
was  to  come  as  the  Deliverer  of  his  people  from  the 
Captivity  in  Babylon.  In  both  cases  a  messenger  is  sent 
to  prepare  the  way  before  his  coming.  The  figure  of 
speech  employed  is  taken  from  the  custom  of  sending  an 
officer  before  a  monarch  who  was  to  make  a  royal  journey, 
to  level  and  mend  the  highways,  in  days  when  roads  were 
few  and  in  poor  repair.  Mark  quotes  these  ancient 
prophecies  to  show  that  they  found  their  real  fulfillment 
in  the  advent  of  Christ,  who  came  as  the  true  Judge  and 
Deliverer  of  his  people.  To  prepare  for  his  coming  John 
was  the  divinely  appointed  messenger.  His  mission  is 
closely  identified  with  the  prediction  of  "The  voice  of  one 
crying  in  the  wilderness,"  by  the  statement  that  "John 
came,  who  baptized  in  the  wilderness,"  and  he  is  sent  to 
make  ready  "the  way  of  the  Lord,"  and  to  "make  his 
paths  straight"  as  he  preaches  "the  baptism  of  repentance 
unto  remission  of  sins."  Thus  both  the  place  and  the 
nature  of  his  ministry  show  John  to  be  the  divinely  pre- 
dicted messenger  who  has  been  sent  to  prepare  the  people 
for  the  coming  of  Christ.  The  baptism  he  administered 
was  an  expression  of  repentance  on  the  part  of  the  recipi- 
ent, and  had  in  view  the  forgiveness  of  sins.  Such  a  call 
to  repentance  was  closely  associated  with  the  essential 
feature  of  the  mission  of  John  which  consisted  in  heralding 
the  advent  of  Christ;  for  pious  Jews  believed  that  the 
Messiah  would  come  only  when  his  people  turned  from 


22  THE  PREPARATION  Mark  1:  1-8 

their  sins.  It  is  quite  as  true  to-day  that  sincere  repent- 
ance must  precede  the  blessings  which  Christ  is  ready  to 
bring  to  the  beheving  soul. 

The  success  of  John  is  indicated  by  the  statement 
that  "there  went  out  unto  him  all  the  country  of  Judaea, 
and  all  they  of  Jerusalem;  and  they  were  baptized  of  him 
in  the  river  Jordan."  Of  course  there  were  many  excep- 
tions among  the  people,  and  particularly  among  the  rulers; 
but  Mark  here  pictures  the  multitudes  as  coming  to  John, 
and  he  prepares  us  for  the  crowds  which,  in  this  gospel 
story,  we  continually  find  thronging  about  the  Master. 

The  appearance  of  John  and  his  mode  of  life  were  in 
keeping  with  the  serious  and  stern  character  of  his  work. 
His  rude  garment  of  "camel's  hair"  and  his  "leathern 
girdle"  remind  us  of  Elijah,  whose  power  and  poverty  he 
likewise  manifested.  His  food,  which  consisted  of  "locusts 
and  wild  honey,"  indicates  the  life  of  an  ascetic  who  has 
withdrawn  from  the  world  in  a  protest  against  its  follies 
and  indulgences  and  sins. 

The  ministry  of  John,  however,  is  summarized  in  his 
preaching  or  "heralding"  the  coming  of  Christ.  This  was 
the  sum  and  substance  of  his  work.  "He  preached,  say- 
ing. There  cometh  after  me  he  that  is  mightier  than  I,  the 
latchet  of  whose  shoes  I  am  not  worthy  to  stoop  down  and 
unloose."  The  superiority  of  this  coming  One  consisted 
not  only  in  his  personal  dignity  and  divine  majesty,  but 
also  in  the  work  he  was  to  perform  for  his  followers : 
"He  shall  baptize  you  in  the  Holy  Spirit."  John  ad- 
ministered an  external  rite,  Jesus  would  effect  an  inner 
change;  the  baptism  of  John  symbolized  moral  cleansing, 
Jesus  would  secure  purity  of  heart  and  life ;  John  pledged 
the  recipients  of  his  baptism  to  break  with  sin,  Jesus 
would  deliver  his  followers  from  the  guilt  and  power  of 
sin;  John  brought  men  into  contact  with  a  material  ele- 
ment, water,  Jesus  would  bring  them  into  spiritual  fellow- 
ship with  a  divine  Person ;  the  act  of  John  was  momentary, 
the  influence  of  Jesus  would  be  abiding. 

The  ministry  of  John,  nevertheless,  was  necessary,  and 
it  was  glorious.  Not  only  was  his  work  foretold  by 
divine  prediction,  not  only  did  he  come  with  the  appear- 


Mark  1:  1-8         PREACHING  OF  JOHN  23 

ance  and  the  power  of  Elijah,  but  his  message  embodied 
that  of  all  the  prophets  in  its  call  to  repentance  and  its 
promise  of  a  coming  Deliverer.  John  did  even  more; 
his  was  the  unique  distinction  of  being  able  to  proclaim 
that  the  Saviour  was  actually  at  hand.  The  followers  of 
Christ  to-day  have  a  privilege  even  greater;  by  deed  and 
word  they  can  point  men  to  the  Christ  who  died  for  their 
sins,  and  who  ever  lives  omnipotent  to  save. 


24  THE  PREPARATION  Mark  1:9-11 


B.     THE  BAPTISM  OF  JESUS.     Ch.  1:9-11 

9  And  it  came  to  pass  in  those  days,  that  Jesus  came  from 
Nazareth  of  Galilee,  and  was  baptized  of  John  in  the  Jordan. 
10  And  straightway  coming  up  out  of  the  water,  he  saw  the 
heavens  rent  asimder,  and  the  Spirit  as  a  dove  descending 
upon  him:  11  and  a  voice  came  out  of  the  heavens,  Thou 
art  my  beloved  Son,  in  thee  I  am  well  pleased. 

We  can  readily  understand  why  the  multitudes  from 
Jerusalem  and  Judea,  convicted  by  the  searching  messages 
of  John,  crowded  about  him  to  receive  a  "baptism  of 
repentance  unto  remission  of  sins";  but  why  was  it  that 
Jesus,  the  sinless  Son  of  God,  "came  from  Nazareth  of 
Galilee,  and  was  baptized  of  John  in  the  Jordan"?  Surely 
Jesus  confessed  no  fault,  he  was  conscious  of  no  sin; 
however,  by  submitting  to  the  baptism  of  John,  he  identi- 
fied himself  with  his  people,  as  he  did  in  all  his  earthly 
experiences,  as  he  did  supremely  when  he  "bare  our  sins 
in  his  body  upon  the  tree."  By  his  baptism  Jesus  gave 
his  sanction  to  the  work  of  John  and  set  his  approval  upon 
the  repentance  of  the  people. 

Moreover,  the  baptism  of  John  was  not  merely  an 
expression  of  repentance;  it  was  a  promise  and  symbol 
of  the  pardon  and  new  life  which  were  to  be  made  possible 
by  the  w^ork  of  the  coming  Saviour.  When  Jesus  sub- 
mitted to  baptism  he  dedicated  himself  to  that  work,  he 
accepted  the  task,  he  declared  that  he  was  ready  to  serve, 
and  "to  give  his  life  a  ransom  for  many."  Thus  as  the 
preaching  of  John  was  a  proclamation  of  the  ministry  of 
Jesus,  so  the  baptism  of  Jesus  was  his  ordination  to  this 
ministry. 

This  is  made  more  evident  by  the  two  events  which 
immediately  follow:  "And  straightway  coming  up  out 
of  the  water,  he  saw  the  heavens  rent  asunder,  and  the 
Spirit  as  a  dove  descending  upon  him :  and  a  voice  came 
out  of  the  heavens.  Thou  art  my  beloved  Son,  in  thee  I 
am  well  pleased."  The  word,  "straightway,"  which  is 
characteristic  of  this  Gospel  and  occurs  with  remarkable 


Mark  1:9-11  BAPTISM  OF  JESUS  25 

frequency,  here  intimates  the  vital  relation  between  the 
baptism  of  Jesus  and  these  two  significant  events.  In 
baptism,  Jesus  yielded  himself  to  his  task;  the  descent 
of  the  Spirit  and  the  voice  from  heaven  prepare  him  for 
his  ministry.  The  former  was  an  act  of  self-dedication; 
the  manifestation  of  the  Spirit  and  the  voice  of  the  Father 
consecrate  him  for  his  work,  and  assure  him  of  his  divine 
mission  and  Sonship.  We  are  not  to  suppose  that  Jesus 
had  not  previously  known  the  presence  of  the  Spirit  and 
the  fullness  of  his  power;  but  by  this  impressive  event  he 
is  made  to  realize  that  for  every  demand  of  his  opening 
ministry  there  will  be  a  limitless  supply  of  grace  and 
strength.  Then,  too,  the  impressive  event  furnished  to 
John  a  proof  that  Jesus  was  indeed  the  Christ  whose  com- 
ing he  had  heralded,  while  the  dovelike  symbol  suggested, 
not  only  the  presence  of  the  Spirit,  but  also,  the  gentleness 
and  innocence  of  the  mighty  Servant  of  God  upon  whom 
the  Spirit  rested  in  abiding  power. 

The  voice  from  heaven  may  have  been  heard  or  under- 
stood by  Jesus  alone;  but  whatever  its  exact  nature  may 
have  been,  it  was  a  witness  to  Jesus  that  the  ministry  upon 
which  he  was  now  entering  was  of  divine  appointment, 
and  that  he  sustained  to  God  a  relation  absolutely  unique, 
as  his  beloved  Son,  upon  whom  God  had  set  his  divine 
favor. 

It  is  true  of  the  followers  of  Christ  that,  while  they  have 
ever  with  them  the  abiding  presence  of  the  Holy  Spirit, 
nevertheless,  when  they  yield  themselves  anew  to  the 
service  of  the  Master,  they  are  filled  anew  with  his  Spirit, 
and  are  supplied  with  all  needed  grace  and  power  for  every 
fresh  ministry  and  task.  To  them  also  comes  the  assur- 
ance, borne  by  the  Spirit  to  their  spirits,  that  they  are  the 
children  of  God.  The  surrender  to  the  divine  will,  shown 
by  Jesus  in  his  baptism,  is  the  condition  of  that  gift  of  the 
Spirit  which  imparts  purity  and  meekness,  and  gives  con- 
fidence in  the  loving  Fatherhood  of  God. 


26  THE  PREPARATION        Mark  1:  12. 13 


C.     THE  TEMPTATION  OF  JESUS.     Ch.  1  :  12,  13 

12  And  straightway  the  Spirit  driveth  him  forth  into  the 
wilderness.  13  And  he  was  in  the  wilderness  forty  days 
tempted  of  Satan ;  and  he  was  with  the  wild  beasts ;  and  the 
angels  ministered  unto  him. 

The  third  of  the  events  which  precede  the  public  min- 
istry of  Jesus  is  sketched  with  greatest  brevity  by  Mark. 
However,  he  does  not  hide  its  importance.  The  preaching 
of  John  was  a  proclamation  of  this  ministry,  the  baptism 
of  Jesus  was  an  ordination  to  his  ministry,  the  temptation 
was  an  intimation  of  the  conditions  of  his  ministry  and  a 
final  preparation  for  its  experiences. 

Within  the  compass  of  a  single  sentence,  Mark  pictures 
to  us  four  different  orders  of  beings  with  which  Jesus  is 
concerned,  the  Spirit,  Satan,  wild  beasts,  and  angels. 
During  his  ministry,  Jesus  is  to  be  empowered  by  the 
Spirit;  he  is  to  be  opposed  by  Satan;  he  is  to  be  Lord  of 
all  creatures,  controlling  even  "the  fish  of  the  sea";  he 
is  to  be  attended  by  angels. 

The  fact  that  he  is  filled  with  the  Spirit  does  not  keep 
him  from  being  tempted,  nor  does  his  sinlessness  make 
him  insensible  to  evil  solicitations.  Among  the  followers 
of  Christ  none  ever  attains  such  spiritual  heights  that  he 
cannot  be  assaulted  by  Satan,  none  ever  becomes  so  perfect 
that  he  is  beyond  the  reach  of  temptation. 

There  is  something  appropriate  in  the  very  name  here 
given  to  the  Tempter.  In  Matthew  and  Luke  he  is  called 
the  "devil,"  that  is,  the  "Accuser";  here  he  is  designated 
as  "Satan"  or  the  "Adversary."  Mark  is  about  to  write 
the  story  of  the  mighty  works  of  the  Son  of  God,  but  in 
nearly  every  picture  there  will  be  a  dark  background  of 
opposition,  and  we  shall  be  made  conscious  of  conflicting 
forces.  It  is  most  fitting  therefore,  that,  just  as  the 
ministry  of  Jesus  is  being  inaugurated,  he  meets  in  battle 
the  malignant  foe  whose  deeds  he  is  to  destroy,  whose 
kingdom  he  is  to  overthrow. 

The  exact  place  of  the  temptation  is  not  known;    but 


Mark  1:12,13    TEMPTATION  OF  JESUS  27 

as  Jesus  was  already  in  the  "wilderness"  when  he  was 
baptized,  we  may  conclude  that  the  phrase,  "straightway 
the  Spirit  driveth  him  forth  Into  the  wilderness,"  intimates 
that,  even  contrary  to  his  natural  desire,  he  was  "thrust 
forth"  Into  a  place  of  still  further  desolation  and  loneliness, 
the  dreariness  and  danger  of  which  are  still  further  em- 
phasized by  the  graphic  touch  which  Mark  alone  gives  to 
the  scene,  "and  he  was  with  the  wild  beasts." 

Nor  does  Mark  relate  the  exact  character  of  the  tempta- 
tion. As  it  so  closely  followed  the  manifestation  of  the 
Spirit  and  the  voice  from  heaven,  it  was  probably  related 
to  the  new  assurance  which  Jesus  possessed  of  his  divine 
mission  and  Sonship,  yet  It  was  far  more  than  an  experi- 
ence of  doubt;  it  was  not  merely  a  mental  suggestion 
which  originated  with  Jesus;  our  Lord  was  not  his  own 
tempter.  The  solicitation  to  evil  came  from  that  being, 
malign  and  mysterious,  whose  appearance  here  intimates 
that  unseen  world  In  the  midst  of  which  Jesus  was  ever 
moving.  Against  the  Influences  of  such  an  unseen  foe,  we 
are  told  to  be  on  our  guard,  we  are  warned  that  we  should 
not  be  "ignorant  of  his  devices." 

As  he  closes  this  brief  narrative,  Mark  refers  to  still 
another  order  of  beings:  "the  angels  ministered  unto  him." 
These  superhuman  messengers  of  God  are  not  to  have  a 
place  in  the  narrative,  at  least  until  we  stand  by  the  empty 
tomb;  but  their  mention  here,  guarding,  keeping,  serving 
Jesus,  during  the  long  days  of  his  temptation,  suggests 
that  during  all  the  scenes  that  follow  they  are  to  be  his 
unseen,  heavenly  attendants.  For  our  encouragement 
and  comfort  we  are  assured  that  they  are  "all  ministering 
spirits,  sent  forth  to  do  service  for  the  sake  of  them  that 
shall  inherit  salvation." 

As  to  the  issue  of  the  temptation  Mark  has  nothing  to 
say.  No  word  is  necessary.  For  the  Son  of  God  victory 
was  certain;  as  it  is  for  all  those  who  truly  trust  him. 
However,  the  very  silence,  as  to  the  nature  of  the  conflict 
and  the  method  of  triumph,  thrusts  us  forward  Into  the 
narrative ;  the  opposing  forces  are  clearly  before  us  and  we 
are  eager  to  see  how  their  continual  meeting  will  result.  We 
are  ready  for  the  story  of  the  public  ministry  of  our  Lord. 


28  EASTERN  GALILEE        Mark  1:  14.  15 


IL  The  Ministry  in  Eastern  Galilee.     Chs. 
1  :  14  to  7  :  23 

A.     THE   FIRST   PERIOD.     Chs.  1  :  14  to  3  :  12 

1.    The  Begitining  of  the  Ministry.    Ch.  1  :  14,  15 

14  Now  after  John  was  delivered  up,  Jesus  came  into 
Galilee,  preaching  the  gospel  of  God,  15  and  saying.  The 
time  is  fulfilled,  and  the  kingdom  of  God  is  at  hand :  repent 
ye,  and  believe  in  the  gospel. 

Mark  is  distinctively  the  Gospel  of  the  public  ministry 
of  our  Lord.  The  writer  is  less  concerned  than  Matthew 
to  prove  that  Jesus  is  the  Messiah  who  exactly  fulfills  the 
prophecies  of  the  Old  Testament;  he  omits  many  details 
needed  by  Luke  to  complete  his  portrait  of  the  ideal  Man; 
he  does  not  seek  to  demonstrate,  with  the  convincing  proofs 
of  John,  the  deity  of  Christ;  but  he  gives  a  complete  stoiy 
of  the  public  life  of  Jesus. 

To  secure  clearness  and  distinctness  of  impression, 
many  events  are  omitted,  and  some  are  related  with 
extreme  brevity;  but  those  recorded  produce  a  connected 
narrative  which  moves  on  through  successive  chapters 
to  the  last  great  climax.  The  definiteness  of  aim  appears 
in  the  grouping  of  the  incidents  in  two  great  divisions,  the 
first  of  which  records  the  ministry  of  Jesus  in  Galilee,  the 
second  the  events  of  Passion  Week.  These  two  are  united 
by  a  brief  account  of  the  journeys  through  Perea,  from 
Galilee  to  Jerusalem.  They  are  prefaced  by  a  concise 
mention  of  the  preaching  of  John  and  of  the  baptism  and 
temptation  of  Jesus;  they  are  followed  by  a  simple  an- 
nouncement of  the  resurrection  and  appearances  of  Jesus; 
and  together  they  form,  not  merely  a  complete  and 
ordered  story,  but  a  Gospel,  which  moves  toward  its 
culmination  in  the  atoning  death  of  our  Lord,  and  traces 
through  its  successive  scenes  the  saving  work  of  him  who 
came  "to  minister,  and  to  give  his  life  a  ransom  for 
many." 


Mark  1: 14,  15       THE  FIRST  PERIOD  29 

The  progress  of  events  is  marked  further  by  the  clear 
division  of  this  GaHlsean  ministry  into  the  portion  which 
relates  to  northern  and  central  Galilee,  and  the  following 
portion  which  relates  to  northern  Galilee  and  the  borders 
of  the  neighboring  Gentile  countries.  Even  this  first  por- 
tion of  the  ministry  falls  into  three  distinct  periods;  one 
begins  with  the  call  of  the  first  disciples  and  narrates  the 
immediate  popularity  of  Jesus  and  the  contrasted  opposi- 
tion of  the  rulers;  the  second  opens  with  the  appointment 
of  the  twelve  apostles  and  ends  with  the  rejection  of  Jesus 
at  Nazareth;  the  third  begins  with  the  mission  of  the 
Twelve  and  ends  with  the  withdrawal  of  Jesus  to  the  bor- 
ders of  Tyre  and  Sidon. 

The  plan  and  method  of  Mark  are  indicated  by  the  very 
phrase  of  time  and  place  by  which  he  announces  the 
beginning  of  the  ministry  of  Jesus:  "Now  after  John  was 
delivered  up,  Jesus  came  into  Galilee."  The  many 
events  which  occurred  in  Judea,  after  the  temptation  of 
Jesus  and  before  the  imprisonment  of  John,  are  passed  in 
silence.  Mark  is  to  be  concerned  with  the  Galilaean 
ministry  of  Jesus;  he  therefore  omits  all  mention  of  the 
preceding  incidents,  which  are  recorded  in  the  Gospel  of 
John,  including  the  visit  to  Jerusalem,  the  cleansing  of  the 
Temple,  and  the  conversation  with  Nicodemus.  He 
mentions  only  the  event  which  made  it  necessary  for 
Jesus  to  withdraw  into  Galilee.  However,  he  does  not 
state  this  necessity.  The  other  Gospels  intimate  that 
because  of  the  crisis  produced  by  the  arrest  of  John,  and 
because  of  the  jealous  hatred  of  the  rulers,  Jesus  left 
Judea.  Mark  merely  suggests  that,  when  the  work  of 
John  had  been  ended,  the  ministry  of  Jesus  began.  It  is 
only  from  the  subsequent  parts  of  the  story  that  we  learn 
the  relation  between  the  events.  The  previous  mention 
of  John,  which  Mark  has  made,  found  him,  in  the  full  tide 
of  his  astonishing  popularity,  heralding  the  coming  of 
Jesus;  therefore  when  the  ministry  of  John  was  interrupted 
by  his  being  "delivered  up"  to  prison,  the  public  ministry 
of  Jesus  must  begin. 

The  place  of  this  ministry  is  Galilee ;  and  it  is  to  Galilee 
that  our  thoughts  are  to  be  confined  until  Jesus  leaves 


30  EASTERN  GALILEE        Mark  1: 14,  15 

for  his  last  journey  to  Jerusalem.  This  beautiful  land  of 
mountain  and  meadow  and  forest  and  lake  was  the  most 
northern  of  the  three  provinces  into  which  Palestine  was 
divided.  It  was  our  Lord's  "own  country,"  but  was 
probably  selected  because  of  its  distance  from  Jerusalem, 
where  hostility  to  Jesus  had  already  been  revealed  and 
where  his  continued  ministry  would  have  been  impos- 
sible. 

The  nature  of  this  ministry  was  that  of  preaching.  It  is 
noticeable  that  in  this  narrative,  Jesus  appears,  and  pre- 
sents himself  to  the  nation,  not  first  of  all  as  a  worker  of 
miracles,  but  as  the  Bearer  of  a  message.  This  is  a  divine 
message  for  it  is  called  "the  gospel  of  God,"  by  which  is 
meant  "the  good  news  which  God  had  sent."  The  sub- 
stance of  this  glad  tidings  was  the  near  approach  of 
"the  kingdom  of  God."  By  this  last  phrase  was  meant 
the  "rule  of  God"  upon  earth,  that  Kingdom  of  which  the 
prophets  had  spoken,  that  condition  of  universal  peace 
and  blessedness  which  has  not  yet  appeared  in  its  perfec- 
tion, but  for  which  we  look  when  we  pray:  "Thy  kingdom 
come.  Thy  will  be  done  in  earth,  as  it  is  in  heaven." 
This  Kingdom  is  called  by  Matthew  "the  kingdom  of 
heaven"  because  it  is  heavenly  in  its  origin  and  character. 
Its  essential  features  are  "righteousness  and  peace  and  joy 
in  the  Holy  Spirit."  It  is  also  called  "the  kingdom  of 
Christ,"  for  in  it  his  rule  is  supreme,  and  it  can  never  be 
realized  on  earth  until  he  is  recognized  as  universal  King. 
Therefore,  in  announcing  the  coming  of  this  Kingdom, 
Jesus  sounded  a  clear  call  to  repentance  and  faith:  "Re- 
pent ye,  and  believe  in  the  gospel."  The  demand  for 
repentance  had  already  been  made  by  John ;  in  the  preach- 
ing of  Jesus  a  new  element  is  to  be  emphasized,  namely, 
belief. 

In  this  early  preaching  the  belief  consists  in  accept- 
ing the  "good  news"  of  the  advent  of  the  Kingdom.  The 
"glad  tidings"  soon  receives  an  enlarged  content,  and  the 
belief  comes  to  center  upon  Him  who  is  preaching  the  joy- 
ful message.  The  very  essence  of  the  Gospel  becomes 
embodied  in  the  promise  of  a  place  in  the  Kingdom  for  all 
who  will  repent  of  sin  and  believe  in  Christ. 


Mark  1: 16-20        THE  FIRST  PERIOD  31 

2.    The  Call  of  the  First  Disciples.    Ch.  1  :  16-20 

16  And  passing  along  by  the  sea  of  Galilee,  he  saw  Simon 
and  Andrew  the  brother  of  Simon  casting  a  net  in  the  sea; 
for  they  were  fishers.  17  And  Jesus  said  imto  them,  Come 
ye  after  me,  and  I  will  make  you  to  become  fishers  of  men. 

18  And  straightway  they  left  the  nets,  and  followed  him. 

19  And  going  on  a  little  further,  he  saw  James  the  son  of 
Zebedee,  and  John  his  brother,  who  also  were  in  the  boat 
mending  the  nets.  20  And  straightway  he  called  them: 
and  they  left  their  father  Zebedee  in  the  boat  with  the  hired 
servants,  and  went  after  him. 

Jesus  began  his  public  ministry  by  proclaiming  the 
"good  news"  that  the  Kingdom  of  God  was  at  hand.  This 
"gospel"  was  to  be  more  and  more  definitely  concerned 
with  the  person  and  work  of  Jesus.  His  earthly  career 
was  to  be  brief,  and  it  was  his  purpose  to  have  the  gospel 
preached  in  all  the  world  and  to  every  creature.  Therefore 
it  was  absolutely  necessary  that  he  should  attach  to  him- 
self a  band  of  disciples  whom  he  could  teach  and  train 
to  be  his  witnesses  and  messengers.  Accordingly,  at  the 
very  opening  of  his  ministry,  he  invites  four  men  to  be  his 
personal  companions  and  attendants. 

The  scene  of  this  call  is  declared  to  be  "by  the  sea  of 
Galilee."  On  the  shores  of  this  lovely  inland  lake  most 
of  the  teaching  of  Jesus  was  given,  most  of  his  miracles  were 
performed.  This  charming  sheet  of  water,  only  twelve 
miles  long  and  six  miles  wide,  is  so  closely  associated  with 
his  public  ministry,  and  so  suggestive  of  its  events, 
that  it  has  been  called  a  "fifth  Gospel."  On  its  western 
and  northern  side  were  the  cities  in  which  most  of  the 
mighty  works  were  done ;  the  eastern  side  was  not  inhabited, 
and  thither  Jesus  would  resort  to  escape  the  multitudes. 

As  Jesus  is  walking  by  the  shore  of  the  lake  near  to 
Capernaum  he  sees  Andrew  and  Simon  Peter  "casting  a 
net  in  the  sea;  for  they  were  fishers.  And  Jesus  said  unto 
them,  Come  ye  after  me,  and  I  will  make  you  to  become 
fishers  of  men.  And  straightway  they  left  the  nets,  and 
followed  him."  We  are  not  to  conclude  that  the  call  was 
as  abrupt  as  might  seem.  These  men  were  not  strangers 
to  Jesus.     They  had  been  disciples  of  John,  and  by  him 


32  EASTERN  GALILEE        Mark  1:  16-20 

had  been  pointed  to  Jesus  as  the  Lamb  of  God  and  the 
Son  of  God.  They  had  subsequently  come  to  know  Jesus 
and  to  trust  him;  but  now  they  are  called  to  leave  their 
usual  occupation  and  to  become  his  followers  and  disciples. 

This  is  true  of  James  and  John  who  are  called  by  Jesus 
at  this  same  time.  They,  too,  seem  to  have  been  disciples 
of  John  the  Baptist,  to  have  met  Jesus  also  in  Judea,  to 
have  journeyed  with  him  to  Galilee,  and  subsequently  to 
have  returned  to  their  task  as  fishermen.  When  now 
summoned  to  public  discipleship,  we  read,  "they  left  their 
father  Zebedee  in  the  boat  with  the  hired  servants,  and 
went  after  him." 

The  call  of  these  four  disciples  differs  materially  from 
the  experience  of  men  who  are  summoned  to-day  into  the 
active  service  of  Christ;  and  yet  there  are  obvious  points 
of  comparison  which  are  as  significant  as  they  may  be 
familiar. 

First  of  all,  the  invitation  is  not  usually,  if  occasionally, 
abrupt  and  startling.  Commonly  there  is  given  a  period 
of  preparation,  or  the  words  of  some  public  teacher,  or  the 
influence  of  parents  or  friends.  However,  there  does 
come  a  time  when  a  definite  decision  must  be  made,  usually 
in  response  to  a  specific  appeal,  however  that  appeal  may 
be  voiced. 

Second,  the  invitation  includes  the  same  inspiring 
promise:  "I  will  make  you  to  become  fishers  of  men." 
Every  follower  of  Christ,  who  confesses  his  faith  and 
lives  consistently,  has  the  privilege  of  bringing  other  men 
into  fellowship  with  Christ  and  into  a  saving  relation  to 
him. 

Third,  this  call  involves  sacrifice  and  separation.  We 
are  not  to  suppose  that  these  were  men  of  even  moderate 
wealth,  yet  they  were  compelled  to  abandon  whatever 
they  possessed,  at  least  to  suspend  their  usual  tasks; 
and  James  and  John  were  asked  to  leave  behind  them  their 
father,  Zebedee. 

Christian  discipleship  does  not  always  demand  exactly 
the  same  kind  of  sacrifice,  although  at  times  it  does;  nor 
need  such  separation  always  occur.  There  is,  however,  the 
need  for  the  same  prompt  obedience  and  the  willingness 


Mark  1:21-28        THE  FIRST  PERIOD  33 

to  do  what  the  Master  bids,  at  any  cost.  Possibly  the 
most  impressive  lesson  of  the  story  is  found  in  that  one 
word,  "straightway."  When  they  were  called,  aware  as 
they  were  of  the  sacrifice,  but  convinced  of  the  splendor 
of  the  task  assigned,  "straightway  they  left  the  nets,  and 
followed  him." 

Last  of  all,  we  should  consider  the  issue  and  the  reward. 
Who  can  measure  the  subsequent  influence  of  those  four 
men?  Was  it  better  for  them  to  remain  obscure  fishermen 
of  Galilee,  or  to  be  numbered  among  the  immortal  apostles 
of  Christ? 

3.    The  Cure  of  the  Demoniac  in  Capernaum.    Ch.  1  :  21-28 

21  And  they  go  into  Capernaum;  and  straightway  on  the 
sabbath  day  he  entered  into  the  synagogue  and  taught.  22 
And  they  were  astonished  at  his  teaching :  for  he  taught  them 
as  having  authority,  and  not  as  the  scribes.  23  And  straight- 
way there  was  in  their  synagogue  a  man  with  an  unclean 
spirit;  and  he  cried  out,  24  saying,  What  have  we  to  do  with 
thee,  Jesus  thou  Nazarene?  art  thou  come  to  destroy  us?  I 
know  thee  who  thou  art,  the  Holy  One  of  God.  25  And 
Jesus  rebuked  him,  saying,  Hold  thy  peace,  and  come  out 
of  him.  26  And  the  unclean  spirit,  tearing  him  and  crying 
with  a  loud  voice,  came  out  of  him.  27  And  they  were  all 
amazed,  insomuch  that  they  questioned  among  themselves, 
saying.  What  is  this?  a  new  teaching!  with  authority  he  com- 
mandeth  even  the  unclean  spirits,  and  they  obey  him.  28 
And  the  report  of  him  went  out  straightway  everywhere  into 
all  the  region  of  Galilee  round  about. 

The  main  purpose  of  our  Lord,  in  his  public  ministry, 
was  to  bring  a  divine  message  and  to  perform  a  saving 
work;  his  miracles,  however  important,  were  incidental. 
Thus  the  story  of  his  ministry  begins  with  the  statement 
that  he  "came  into  Galilee,  preaching";  and,  on  the  first 
public  appearance  to  which  Mark  refers,  surprise  is  awak- 
ened at  his  teaching.  On  this  same  occasion,  however,  a 
startling  miracle  is  performed ;  but  it  is  made  evident  that 
Jesus  desires  men  to  receive  his  message  and  to  trust  in 
him,  and  not  to  regard  him  as  a  mere  worker  of  wonders. 

This  appearance  is  said  to  be  in  Capernaum,  the  place 
which,  instead  of  Nazareth,  is  now  to  be  his  home.     It  is 


34  EASTERN  GALILEE        Mark  1:21-28 

on  "the  sabbath,"  and  in  the  careful  and  unfailing  observ- 
ance of  this  day,  Jesus  is  still  an  example  to  his  followers 
and  to  the  world.  He  was  in  "the  synagogue,"  the  build- 
ing in  which  the  Jews  were  accustomed  to  meet  for  prayer 
and  the  reading  and  exposition  of  the  Scriptures.  It  was 
there,  and  evidently  on  the  first  Sabbath  after  his  arrival 
in  Capernaum,  that  Jesus  found  an  opportunity  to  teach. 
The  impression  he  produced  was  immediate  and  profound: 
"And  they  were  astonished  at  his  teaching:  for  he  taught 
them  as  having  authority,  and  not  as  the  scribes."  It 
was  not  simply  the  substance  of  his  message  but  still  more 
his  manner  which  occasioned  surprise.  In  contrast  with 
the  scribes  he  spoke  "as  having  authority."  They  were 
not  lacking  in  assurance  and  self-confidence;  they  were 
unquestionably  dogmatic  and  intolerant;  but  they  always 
spoke  with  borrowed  authority.  They  were  the  profes- 
sional students  and  interpreters  of  the  Old  Testament, 
but  they  only  repeated  what  other  men  had  said;  they 
simply  quoted  "authorities."  Jesus  spoke  with  the  power 
of  personal  conviction,  he  sounded  the  note  of  absolute 
certitude,  his  authority  was  that  of  divine  insight.'  This 
difference  in  tone  and  power  the  hearers  at  once  perceived; 
and  measurably  the  same  distinction  between  teachers  can 
be  recognized  to-day.  There  is  a  loud  and  dogmatic 
assertion  of  borrowed  truths  and  traditional  beliefs,  which 
fails  to  impress;  while  a  quiet,  modest  statement  of  actual 
experience,  of  spiritual  conviction  and  of  personal  vision, 
arrests  and  convicts. 

While  the  teaching  of  Jesus  was  of  first  importance,  his 
miracles  were  of  tremendous  value  in  attesting  his  mission 
and  inspiring  faith  in  his  message.  Upon  these  miracles 
Mark  lays  great  stress,  and  his  record  of  them  produces 
upon  the  reader  a  deep  impression  of  the  divine  power  of 
the  Son  of  God  whose  ministry  Mark  is  narrating. 

There  is  something  specially  significant  in  the  fact  that 
the  one  first  recorded  reveals  superhuman  forces  of  evil, 
by  which  men  are  oppressed,  but  which  are  powerless  in 
the  presence  of  Christ.  Miracles  of  the  same  nature  are 
specially  prominent  in  the  Gospel  of  Mark;  and  the  men- 
tion of  this  particular  miracle,  as  the  story  opens,  serves 


Mark  1:21-28        THE  FIRST  PERIOD  35 

to  illustrate  the  strength  of  the  opposition  to  Christ,  the 
need  of  his  work,  and  his  invincible  power  to  save. 

The  miracle  was  performed  in  the  synagogue  where 
Jesus  had  been  teaching;  in  fact  it  seems  to  have  been 
occasioned  by  an  interruption  to  the  teaching,  for  we  read: 
"And  straightway  there  was  in  their  synagogue  a  man  with 
an  unclean  spirit;  and  he  cried  out,  saying.  What  have 
we  to  do  with  thee,  Jesus  thou  Nazarene?  art  thou  come  to 
destroy  us?  I  know  thee  who  thou  art,  the  Holy  One  of 
God." 

The  man  was  literally  "in  an  unclean  spirit" ;  that  is,  he 
was  completely  surrounded  and  dominated  by  the  power 
of  this  spirit.  He  was  not  suffering  from  merely  a  physical 
or  mental  disease;  he  was  actually  possessed  by  a  demon; 
otherwise  Jesus  would  seem  to  have  played  a  part  falsely 
theatrical  and  deceiving;  for  he  rebuked  the  spirit,  "say- 
ing, Hold  thy  peace,  and  come  out  of  him." 

Whatever  the  exact  condition  of  the  man  may  have  been, 
it  is  for  us  vividly  symbolic  of  the  power  of  a  besetting  sin. 
Envy,  or  lust,  or  greed,  or  deceit,  or  doubt,  becomes  de- 
monic in  its  tyranny  over  a  human  soul.  One  so  pos- 
sessed seems  to  have  a  dual  personality;  he  actually 
wonders  at  what  he  himself  says  and  does ;  he  feels  unable 
to  avoid  the  very  things  he  chooses  and  wills;  his  only 
hope  is  in  a  power  outside  himself;  and  Jesus  the  Teacher 
who  rebukes  the  sin  is  near;  he  is  also  Jesus  the  Saviour 
from  sin. 

The  very  man  who  has  come  to  Jesus  with  an  evident 
desire  for  relief,  cries  out  against  him  in  hatred  and  dread. 
It  is  the  demon  within  him,  who,  before  the  Lord  ^addresses 
him,  expresses  that  antagonism  between  good  and  evil 
which  makes  a  sinful  soul  shrink  from  the  presence  of 
Christ;  for  he  is  heard  to  cry,  "What  have  we  to  do  with 
thee,  Jesus  thou  Nazarene?"  The  next  utterance  illus- 
trates that  fear  of  punishment  which  ever  accompanies 
conscious  guilt,  "Art  thou  come  to  destroy  us?"  The 
last  words  contain  a  startling  admission  as  to  the  divine 
person  and  work  of  Christ:  "I  know  thee  who  thou  art,  the 
Holy  One  of  God."  Surely  faith  is  something  quite  dif- 
ferent from  knowledge  and  belief  and  confession;    "the 


36  EASTERN  GALILEE        Mark  1:29-31 

demons  also  believe,  and  shudder."  Testimony  from  such 
an  unclean  source,  however,  is  not  pleasing  to  Christ.  He 
at  once  rebukes  the  demon  by  a  word  as  picturesque  as 
severe:  "Be  muzzled,"  he  cries,  as  though  he  were  address- 
ing a  wild  beast;  and  then  he  speaks  the  word  of  divine 
command:  ''Come  out  of  him."  In  spite  of  the  expres- 
sions of  the  demon,  the  Lord  has  discerned  the  longing  of  a 
human  soul,  and  he  has  responded  with  immediate  relief. 
No  demon,  however,  is  dispossessed  without  a  struggle 
and  the  infliction  of  pain;  "and  the  unclean  spirit,  tearing 
him  and  crying  with  a  loud  voice,  came  out  of  him." 

The  effect  of  the  miracle  upon  the  congregation  in  the 
synagogue  was  to  create  an  amazement  which,  according 
to  the  expression  of  Mark,  deepened  into  reverence  and 
awe;  and  yet  the  teaching  which  had  preceded  the  miracle 
was  not  forgotten.  Each  made  the  other  more  impressive. 
The  manner  of  his  teaching  was  a  cause  for  surprise,  but 
his  power  to  command  evil  spirits,  and  their  immediate 
obedience,  was  a  second  cause,  as  is  expressed  by  the 
excited  exclamations:  "What  is  this?  a  new  teaching! 
with  authority  he  commandeth  even  the  unclean  spirits, 
and  they  obey  him."  The  words  and  the  works  of  Jesus 
are  never  to  be  separated.  What  he  taught  and  claimed 
is  to  be  viewed  in  the  light  of  what  he  *vas  and  did.  To- 
gether they  produce  the  impression  that  Jesus  was  not 
merely  a  human  prophet,  or  a  performer  of  miracles,  but 
the  divine,  wonder-working  Son  of  God. 

It  is  not  strange  that  the  report  of  this  first  appearance 
in  the  synagogue  at  Capernaum  "went  out  straightway 
everywhere  into  all  the  region  of  Galilee  round  about," 
and  that  the  crowds,  of  which  Mark  continually  speaks, 
were  henceforth  thronging  the  Master  wherever  he  might 

go- 

4.    The  Healing  of  Peter's  Wife's  Mother.    Ch.  1  :  29-31 

29  And  Straightway,  when  they  were  come  out  of  the 
synagogue,  they  came  into  the  house  of  Simon  and  Andrew, 
with  James  and  John.  30  Now  Simon's  wife's  mother  lay 
sick  of  a  fever;  and  straightway  they  tell  him  of  her:  31  and 
he  came  and  took  her  by  the  hand,  and  raised  her  up;  and 
the  fever  left  her,  and  she  ministered  unto  them. 


Mark  1:32-34        THE  FIRST  PERIOD  37 

As  Jesus  accompanied  Peter  and  Andrew  to  their  home, 
at  the  close  of  the  service  on  that  first  memorable  Sabbath 
of  his  public  ministry,  he  found  that  one  in  the  family- 
circle  was  in  special  need  of  his  sympathy  and  help. 
The  mother-in-law  of  Peter,  as  the  graphic  words  of  Mark 
declare,  "lay  prostrate,"  "burning  with  fever."  Even 
among  the  close  followers  of  Christ  there  are  heavy  hearts 
to  be  relieved  and  there  are  fevered  spirits  to  be  healed. 
If  the  demoniac  pictures  the  fierce  tyranny  of  passion, 
possibly  this  restless  sufferer  in  the  house  of  Peter  may 
symbolize  the  distress  of  anxiety,  of  worry,  of  fear,  of 
longing,  of  temper,  or  of  haste.  Whether  in  the  crowded 
synagogue  or  in  the  quiet  of  the  home,  Jesus  is  ready  and 
able  to  heal.  Of  course  it  was  not  the  first  purpose  of  our 
Lord  to  teach  this  lesson.  It  was  his  sympathy,  his  com- 
passion, his  love,  which  moved  him  as  "he  came  and  took 
her  by  the  hand,  and  raised  her  up."  The  touch  of  his 
hand,  in  the  act  of  healing,  is  more  than  once  recorded  by 
Mark.  It  adds  vividness  to  the  picture,  and  it  contains 
for  us  a  message  of  the  tenderness,  the  sympathy,  the  near- 
ness, of  Christ.  It  was  moreover  a  touch  of  power;  he 
"raised  her  up;  and  the  fever  left  her,  and  she  ministered 
unto  them."  The  cure  was  therefore  instantaneous  and 
complete.  The  touch  had  communicated  strength;  it 
had  evidently  awakened  or  developed  faith  in  the  sufferer; 
surely  the  healing  it  brought  aroused  gratitude  and  love. 
"She  ministered  unto  them";  and  many  homes  are 
waiting  to-day  for  the  more  patient,  humble,  faithful 
ministry  of  those  whose  restless,  fevered  spirits  have  been 
given  quiet  and  healing  by  the  Lord. 

5.    The  Ministry  at  Sunset.    Ch.  1  :  32-34 

32  And  at  even,  when  the  sun  did  set,  they  brought  unto 
him  all  that  were  sick,  and  them  that  were  possessed  with 
demons.  33  And  all  the  city  was  gathered  together  at  the 
door.  34  And  he  healed  many  that  were  sick  with  divers 
diseases,  and  cast  out  many  demons;  and  he  suffered  not 
the  demons  to  speak,  because  they  knew  him.  ^ 

It  is  a  striking  and  impressive  scene  which  Mark  has 
sketched.     The  long  day  of  service  has  drawn  to  its  close, 


38  EASTERN  GALILEE         Mark  1: 35-38 

but  its  hours  have  sufficed  to  spread  throughout  Caper- 
naum the  report  of  the  marvelous  miracle  wrought  by 
Jesus  in  the  synagogue ;  and  now,  in  the  cool  of  the  even- 
ing, the  crowds  gather  about  the  house  where  another 
sufferer  has  been  relieved.  Possibly  they  have  waited 
until,  according  to  the  Jewish  Law,  the  sinking  sun  has 
marked  the  end  of  the  Sabbath,  so  that  now  they  feel  free 
to  undertake  the  "work"  of  bringing  to  the  Master,  for 
his  healing  touch,  "all  that  were  sick,  and  them  that 
were  possessed  with  demons.  And  all  the  city  was 
gathered  together  at  the  door."  Matthew  tells  us  that 
"he  healed  them  all";  Mark  states  that  the  cures  were 
many  in  number,  and  he  specifies  that  Jesus  "cast  out 
many  demons."  The  news  of  the  miracle  wrought  early 
in  the  day  naturally  resulted  in  bringing  to  Jesus  many  of 
these  poor  victims  who  were  under  the  power  of  unclean 
spirits;  but,  as  in  the  case  of  the  first  demoniacs,  Jesus 
would  not  allow  them  to  confess  their  superhuman  knowl- 
edge of  him ;  he  could  not  accept  testimony  from  such  a 
source.  He  rebuked  the  demons,  he  delivered  the  victims 
from  their  power;  he  healed  the  countless  number  of  the 
sick. 

It  is  a  picture  which  to  the  minds  of  many  is  being 
reproduced  to-day.  Amid  the  shadows  and  the  mysteries 
of  suffering  and  pain,  the  Saviour  is  standing;  about  him 
are  gathered  those  whom  sin  has  stricken  with  its  diseases, 
the  sad,  the  loveless,  the  lonely,  the  troubled,  the  tempted, 
the  hopeless,  the  lost;  his  touch  "has  still  its  ancient 
power";  in  his  mercy  he  is  healing  them  all,  and  in  joy 
they  are  going  away.  Are  there  none  in  the  city  whom  we 
can  bring?  Are  there  none  who  are  waiting  for  our  invita- 
tion or  our  help  that  they  may  reach  the  Master  and 
feel  the  power  of  his  healing  touch? 

6.    The  First  Retirement  from  Capernaum.    Ch.  1  :  35-39 

35  And  in  the  morning,  a  great  while  before  day,  he  rose 
up  and  went  out,  and  departed  into  a  desert  place,  and  there 
prayed.  36  And  Simon  and  they  that  were  with  him  fol- 
lowed after  him;  37  and  they  foimd  him,  and  say  unto  him, 
All  are  seeking  thee.    38  And  he  saith  unto  them,  Let  us  go 


Mark  1:39  THE  FIRST  PERIOD  39 

elsewhere  into  the  next  towns,  that  I  may  preach  there  also; 
for  to  this  end  came  I  forth.  39  And  he  went  into  their 
synagogues  throughout  all  Galilee,  preaching  and  casting  out 
demons. 

Nothing  could  illustrate  better  the  rapid  movement  and 
active  energy  which  characterize  the  Gospel  of  Mark  than 
to  look  bank  over  the  contents  of  this  first  chapter,  which, 
within  the  compass  of  a  few  verses,  has  recorded  a  succes- 
sion of  events  almost  bewildering  in  number,  including  the 
preaching  of  John,  the  baptism  and  temptation  of  Jesus, 
the  call  of  the  disciples,  and  the  incidents  of  the  busy 
Sabbath  in  Capernaum.  It  only  heightens  the  contrast 
as  we  find  Jesus  now  stealing  away  from  the  crowds  to  be 
alone,  and  later,  after  a  preaching  tour  in  Galilee,  with- 
drawing to  the  solitudes  of  desert  places. 

Yet  these  periods  of  retirement  are  as  truly  character- 
istic of  the  Gospel  as  are  the  scenes  of  breathless  activity 
and  restless  toil.  In  fact,  certain  writers  have  used  these 
definitely  recorded  withdrawals  from  public  service,  some 
ten  in  number,  as  marks  by  which  to  divide  into  separate 
periods  the  ministry  of  our  Lord. 

The  purpose  of  this  first  withdrawal  is  clearly  stated: 
it  was  to  secure  an  opportunity  for  being  alone  in  prayer. 
This  necessitated  rising  at  a  very  early  hour,  and  leaving 
the  city.  "And  in  the  morning,  a  great  while  before  day, 
he  rose  up  and  went  out,  and  departed  into  a  desert  place, 
and  there  prayed."  Very  searching  are  the  lessons  which 
this  brief  incident  brings  to  the  hearts  of  his  modern 
disciples.  He  needed  to  pray;  he  who,  on  the  day  before, 
had  shown  his  power  over  demons  and  disease ;  he  who  had 
surprised  men  even  more  by  the  riches  and  authority  of 
his  teaching;  he,  at  whose  power  the  whole  city  was 
wondering — he  "went  out  .  .  .  and  .  .  .  prayed." 
How  immeasurably  great  must  be  our  need  of  prayer  !  It 
may  be  our  task  to  teach,  it  is  our  privilege  to  offer  to 
other  lives  healing  ministries  of  love;  but  if  the  Master 
needed  to  seek  power  and  aid  in  prayer,  how  much  more 
must  we  seek  strength  by  the  same  unfailing  means. 

However,  a  habit  of  prayer  demands  an  appointed  time 
and  an  appropriate  place.     "In  the  morning,  a  great  while 


40  EASTERN  GALILEE         Mark  1:35-39 

before  day,  he  rose  up  and  .  .  .  prayed."  The  morning 
hour  is  the  best  time.  He  must  have  been  exhausted  by 
the  ceaseless  activity  of  the  preceding  day;  but  to  him 
prayer  was  such  an  indispensable  necessity  that  he  rose 
before  another  day  had  dawned,  that  he  might  be  refreshed 
in  prayer.  So,  too,  he  showed  the  necessity  of  a  place 
where  he  could  be  absolutely  alone.  "He  .  .  .  went 
out,  and  departed  into  a  desert  place."  It  is  possible  to 
pray  in  the  town  and  amid  the  city  crowds;  but  solitude 
is  helpful,  and  "desert"  places  must  be  found.  It  is  not 
always  possible  to  leave  the  city,  but  one  can  usually 
obey  the  command  of  the  Lord:  "Enter  into  thine  inner 
chamber,  and  having  shut  thy  door,  pray  to  thy  Father 
who  is  in  secret." 

Our  Lord,  however,  even  in  places  of  solitude,  was  never 
safe  from  intruders,  nor  was  he  long  free  from  interruption. 
"And  Simon  and  they  that  were  with  him  followed  after 
him;  and  they  found  him,  and  say  unto  him.  All  are 
seeking   thee." 

Jesus  never  showed  or  felt  the  slightest  irritation  at 
such  interruptions.  He  always  met  the  intruders  with 
gentleness  and  love.  On  this  occasion  he  did  not  request 
more  time  for  prayer;  his  early  rising  had  anticipated  the 
demands  which  would  be  made  upon  him;  but  he  took 
occasion  to  explain  to  his  disciples  the  further  reason  for 
his  withdrawal  from  Capernaum :  "And  he  saith  unto  them, 
Let  us  go  elsewhere  into  the  next  towns,  that  I  may 
preach  there  also;  for  to  this  end  came  I  forth."  Here 
again  he  gave  a  message  to  his  disciples  in  all  the  coming 
years.  Jesus  was  reaching  out  to  the  regions  beyond. 
He  knew  he  was  popular  in  Capernaum.  The  whole  city 
had  gathered  about  him  in  the  evening  of  that  previous 
Sabbath  Day.  This  would  have  been  reason  enough, 
in  the  minds  of  his  followers,  for  continuing  his  ministry 
there.  The  Master  argued  differently.  Capernaum  had 
been  given  an  opportunity  to  hear  his  message  and  to 
receive  his  healing  ministry,  and  he  was  now  thinking  of 
more  needy  fields.  There  was  nothing  narrow,  or  provin- 
cial, or  selfish,  in  the  program  of  the  Master.  He  wished 
to  preach  where  the  message  had  never  been  heard;   he 


Mark  1:40-45        THE  FIRST  PERIOD  41 

desired  to  save  those  to  whom  had  been  given  no  oppor- 
tunity for  life.  It  was  for  this  reason  that  he  turned  for 
a  time  from  Capernaum  and  "went  into  their  synagogues 
throughout  all  Galilee,  preaching  and  casting  out  demons." 

7.    The  Cleansing  of  the  Leper.    Ch.  1  :  40-45 

40  And  there  cometh  to  him  a  leper,  beseeching  him,  and 
kneeling  down  to  him,  and  saying  unto  him.  If  thou  wilt, 
thou  canst  make  me  clean.  41  And  being  moved  with  com- 
passion, he  stretched  forth  his  hand,  and  touched  him,  and 
saith  unto  him,  I  will ;  be  thou  made  clean.  42  And  straight- 
way the  leprosy  departed  from  him,  and  he  was  made  clean. 
43  And  he  strictly  charged  him,  and  straightway  sent  him 
out,  44  and  saith  unto  him.  See  thou  say  nottiing  to  any  man: 
but  go  show  thyself  to  the  priest,  and  offer  for  thy  cleansing 
the  things  which  Moses  commanded,  for  a  testimony  imto 
them.  45  But  he  went  out,  and  began  to  publish  it  much, 
and  to  spread  abroad  the  matter,  insomuch  that  Jesus  could 
no  more  openly  enter  into  a  city,  but  was  without  in  desert 
places :  and  they  came  to  him  from  every  quarter. 

Of  the  incidents  of  this  first  circuit  in  Galilee,  Mark 
records  only  one,  and  this  quite  as  significant  as  the  healing 
of  the  demoniac,  the  miracle  with  which  Jesus'  ministry 
had  opened.  He  now  cleanses  a  leper.  If  the  former 
miracle  symbolized  the  power  of  Christ  to  deliver  from 
the  tyranny  of  sin,  the  latter  pictures  his  ability  to  relieve 
from  the  defilement  of  sin. 

;  Leprosy  was  regarded  as  the  most  loathsome  and  terrible 
of  diseases.  It  existed  in  various  forms,  but  its  invariable 
feature  was  its  foul  uncleanness.  The  leper  was  an  out- 
cast. He  was  compelled  to  live  apart  from  the  dwellings 
of  men.  He  was  required  to  wear  a  covering  over  his 
mouth  and  to  give  warning  of  his  approach  by  crying, 
"Unclean!  Unclean!"  His  case  was  regarded  as  hope- 
less; he  was  reckoned  as  dead.  Loathsome,  insidious, 
corrupting,  pervasive,  isolating,  ceremonially'and  physically 
defiling,  surely  leprosy  is  a  fitting  emblem  of  sin;  and 
this  graphic  narrative  presents  a  parable  of  the  power  of 
Christ  to  cleanse  and  to  heal  and  to  restore,  by  his  touch  of 
grace.  --~ 


42  EASTERN  GALILEE        Mark  1:40-45 

However,  aside  from  its  significant  symbolism,  the 
actual  story  is  a  revelation  of  divine  power  and  love. 
The  sight  which  the  poor  man  presents  is  pathetic  indeed; 
and  as  he  approaches  the  Master  he  voices  his  appeal  by  a 
startling  request:  "If  thou  wilt,  thou  canst  make  me  clean." 
This  expresses  an  element  which  is  new  in  the  record  Mark 
has  given  of  the  miracles  performed  by  Jesus.  This  is  a 
confession  of  faith;  of  course  faith  has  been  implied  in 
other  cases,  but  now  it  is  stated  with  an  emphasis  which 
at  once  arrests  attention.  Here  is  a  man  asking  Jesus  to 
do  what  no  human  physician  would  attempt.  He  is 
absolutely  certain  of  the  power  of  the  Master;  the  only 
question  is  as  to  his  willingness.  The  response  of  Jesus 
is  immediate:  "And  being  moved  with  compassion,  he 
stretched  forth  his  hand,  and  touched  him,  and  saith  unto 
him,  I  will;  be  thou  made  clean.  And  straightway  the 
leprosy  departed  from  him."  Thus  Mark  opens  for  us 
the  heart  of  the  Master  and  declares  that  his  act  springs 
from  pity.  He  further  pictures  Jesus  as  touching  the 
leper;  it  is  an  expression  of  his  sympathy;  furthermore, 
it  strengthens  the  faith  of  the  suppliant;  it  startles  the 
observers,  all  of  whom  are  shrinking  from  contact  with 
the  sufferer.  Then  Jesus  speaks  the  word  of  power,  and  the 
cure  is  instantaneous  and  complete.  In  this  compassion 
the  Master  is  giving  a  message  to  his  followers;  in  his 
service,  they  must  be  ready  to  stretch  out  the  hand  and  to 
touch  with  sympathy  those  whom  they  would  help  and 
heal. 

In  the  command  which  follows  there  is  a  lesson  for  all 
who  have  known  the  gracious  touch  of  Christ;  they  must 
be  ready  to  obey.  "And  he  strictly  charged  him,  and 
straightway  sent  him  out,  and  saith  unto  him.  See  thou 
say  nothing  to  any  man :  but  go  show  thyself  to  the  priest, 
and  offer  for  thy  cleansing  the  things  which  Moses  com- 
manded, for  a  testimony  unto  them."  The  reason  for  this 
stern  injunction  was  the  fear  that  wide  publicity  of  such  a 
cure  would  arouse  such  excitement  as  might  interfere 
with  the  preaching  and  teaching  of  Jesus,  and  might  attract 
more  attention  to  his  works  than  to  his  words.  Further- 
more, while  the  man  was  healed,  he  was  not  ceremonially 


Mark  2:  1-7  THE  FIRST  PERIOD  43 

cleansed;  and  his  going  immediately  to  the  priest  would 
prevent  him  from  interrupting  the  teaching  of  Jesus,  and 
would  give  to  the  high  religious  authorities  unanswerable 
testimony  to  Jesus'  divine  power.  The  offerings  he  would 
bring  would  express  his  thankfulness  to  God.  The  man 
however,  in  willful  disobedience,  "went  out,  and  began  to 
publish  it  much,  and  to  spread  abroad  the  matter." 
Possibly  he  made  himself  believe  that  he  was  expressing 
his  gratitude.  True  gratitude  is  manifested  by  doing  what 
the  Lord  commands.  There  are  those  to-day  who  believe 
that  they  have  felt  the  healing  touch  of  Christ,  who  deceive 
themselves  into  believing  that  they  can  serve  the  Master 
best  by  remaining  secret  disciples.  But  the  universal 
command  is  to  confess  him  before  men;  only  by  ready 
obedience  can  we  aid  the  cause  of  our  Lord. 

The  failure  of  the  restored  leper  to  heed  the  injunction 
of  Jesus,  resulted  exactly  as  the  Lord  had  foreseen;  "Jesus 
could  no  more  openly  enter  into  a  city."  The  stupid 
self-will  of  one  man  prevented  whole  towns  from  hearing 
and  seeing  the  Lord ;  nevertheless  the  work  of  Jesus  was  not 
wholly  stopped  for  "they  came  to  him  from  every  quarter." 
The  will  of  Christ  is  not  the  same  for  all  men  and  at  all 
times;  but  we  live  in  an  age  when  he  would  have,  as  his 
open  witnesses,  all  whom  he  has  healed.  Are  we,  by  our 
obedience,  revealing  our  grateful  love,  or  are  we  hindering 
his  saving  work? 

8.     Jesus  Forgives  Sins.    Ch.  2  :  1-12 

1  And  when  he  entered  again  into  Capernaum  after  some 
days,  it  was  noised  that  he  was  in  the  house.  2  And  many 
were  gathered  together,  so  that  there  was  no  longer  room 
for  theruy  no,  not  even  about  the  door:  and  he  spake  tiie 
word  unto  them.  3  And  they  come,  bringing  unto  him  a  man 
sick  of  the  palsy,  borne  of  four.  4  And  when  they  could  not 
come  nigh  unto  him  for  the  crowd,  they  uncovered  the  roof 
where  he  was:  and  when  they  had  broken  it  up,  they  let 
down  the  bed  whereon  the  sick  of  the  palsy  lay.  5  And 
Jesus  seeing  their  faith  saith  unto  the  sick  of  the  palsy, 
Son,  thy  sins  are  forgiven.  6  But  there  were  certain  of  the 
scribes  sitting  there,  and  reasoning  in  their  hearts,  7  Why 
doth  this  man  thus  speak?  he  blasphemeth :  who  can  forgive 


44  EASTERN  GALILEE  Mark  2: 8-12 

sins  but  one,  even  God?  8  And  straightway  Jesus,  per- 
ceiving in  his  spirit  that  they  so  reasoned  within  themselves, 
saith  unto  them,  Why  reason  ye  these  things  in  your  hearts? 

9  Which  is  easier,  to  say  to  the  sick  of  the  palsy,  Thy  sins 
are  forgiven;  or  to  say.  Arise,  and  take  up  thy  bed,  and  walk? 

10  But  that  ye  may  know  thaf  the  Son  of  man  hath  authority 
on  earth  to  forgive  sins  (he  saith  to  the  sick  of  the  palsy), 

11  I  say  unto  thee.  Arise,  take  up  thy  bed,  and  go  unto  tiiy 
house.  12  And  he  arose,  and  straightway  took  up  the  bed, 
and  went  forth  before  them  all;  insomuch  that  they  were  all 
amazed,  and  glorified  God,  saying,  We  never  saw  it  on  this 
fashion. 

The  only  event  which  Mark  relates,  in  the  first  tour  of 
Jesus  in  Galilee,  is  the  healing  of  a  leper,  the  symbol  of  the 
power  of  Jesus  to  cleanse  from  sin.  On  his  return  to  Caper- 
naum Jesus  performs  a  miracle  in  connection  with  which  he 
demonstrates  his  power  to  forgive  sin.  The  event  marks 
a  distinct  division  in  the  first  period  of  the  ministry  of 
Jesus.  Until  now  the  record  has  been  concerned  chiefly 
with  the  healing  of  demoniacs  and  the  cure  of  physical 
diseases;  the  remaining  section  declares  plainly  that  the 
real  mission  of  Jesus  has  mainly  to  do  with  the  more  serious 
malady  of  sin. 

A  more  striking  contrast  is  found  in  the  opposition  to 
Jesus  which  now  appears.  In  the  first  chapter  of  the 
Gospel  we  read  of  the  wide,  even  embarrassing,  popularity 
of  Jesus.  With  the  second  chapter  begins  a  record  of 
conflict.  The  people  still  throng  about  him ;  but  the  rulers 
are  ofl^ended  by  his  claims,  they  are  shocked  by  his  recep- 
tion of  sinners,  they  are  angered  by  his  teaching  in  refer- 
ence to  fasting  and  to'Sabbath  observance. 

The  occasion  for  the  claim  by  which  the  rulers  were 
ofl'ended  was  the  healing  by  Jesus  of  a  paralytic.  The 
disease  from  which  the  man  sufl"ered  was  far  more  serious 
that  what  is  known  commonly  as  "paralysis";  it  was 
rather  like  epilepsy.  The  control  of  the  muscles  was  lost; 
but  there  were  sudden  paroxysms  of  pain,  when  the  suf- 
ferer would  fall,  writhing  in  helpless  agony;  the  attacks 
became  more  frequent,  and  relief  was  found  only  in  death. 
The  paralytic  whom  Jesus  healed  was  suffering  from  a  still 


Mark  2:  1-12  THE  FIRST  PERIOD  45 

more  terrible  malady  of  sin,  of  which  his  disease  was  the 
startling  symbol,  and  probably  the  result. 

He  was  brought  to  Jesus  by  four  friends,  whose  deter- 
mination and  desperate  earnestness  serve  as  an  example,  or 
a  rebuke,  to  many  who  profess  to  be  concerned  about  the 
spiritual  welfare  of  others,  but  who  do  so  little  toward 
bringing  them  to  Christ. 

These  four  friends  were  carrying  the  sick  man  on  a 
mattress,  or  rug;  they  approached  the  house  where  Jesus 
was  teaching,  only  to  find  their  way  blocked  by  the  crowds; 
nothing  daunted,  they  climbed  the  outer  stairs  to  the  flat 
roof  of  the  low  house,  they  tore  away  the  tiles  or  other 
covering,  broke  through  all  obstacles,  and  let  the  poor 
sufferer  down  into  the  astonished  circle  and  into  the  very 
presence  of  Jesus. 

Their  course  was  unusual,  possibly  rude  and  incon- 
siderate; but  it  revealed  to  Jesus  their  faith,  and  it 
communicated  to  the  man  their  sense  of  his  deep  need  and 
of  their  absolute  confidence  that  the  Master  could  heal. 
Possibly  modern  methods  of  bringing  souls  to  Christ 
might  be  more  effective  if  less  conventional,  if  more  arrest- 
ing and  startling;  surely,  whatever  their  form,  they 
should  make  an  impression  of  deep  moral  earnestness; 
they  should  express  a  conviction  that  without  Christ 
there  is  no  hope,  and  that  he  alone  has  power  to  save. 

Jesus  recognized  the  faith  both  of  the  man  and  of  his 
friends  and  responded  with  an  utterance  which  occasioned 
his  hearers  more  surprise  than  had  the  opening  of  the 
roof.  "Jesus  seeing  their  faith  saith  unto  the  sick  of  the 
palsy,  Son,  thy  sins  are  forgiven."  No  request  had  been 
made,  but  Jesus  read  the  heart;  he  saw  the  yearning  of 
the  sufferer  for  healing,  not  only  of  his  body  but  of  his 
soul;  he  recognized  the  sorrow  for  the  sin  which  had 
produced  the  sickness,  and  the  anguish  of  remorse;  and 
at  once  he  spoke  the  word  of  pardon  and  peace.  Thus 
Jesus  voiced  the  message  which  the  crowds  were  so  slow 
to  receive,  which  the  world  seems  reluctant  to  accept. 
He  declared  that  physical  ills  and  social  evils  are  less 
serious  than  the  moral  and  spiritual  maladies  of  which  they 
are  the  symptoms  and  results;  and  he  further  expressed 


46  EASTERN  GALILEE  Mark  2:  1-12 

his  claim  of  power  to  pronounce  pardon  and  to  remove 
guilt. 

It  was  this  claim  which  so  aroused  the  enmity  of  the 
Jewish  rulers  who  were  present,  and  who  represented  the 
religious  leaders,  not  only  of  Capernaum  but  also  of  Jerusa- 
lem itself.  "But  there  were  certain  of  the  scribes  sitting 
there,  and  reasoning  in  their  hearts,  Why  doth  this  man 
thus  speak?  he  blasphemeth :  who  can  forgive  sins  but  one, 
even  God?"  The  reasoning  of  these  scribes  was  quite 
correct;  Jesus  was  a  blasphemer,  he  was  worthy  of  death, 
unless — and  there  is  no  other  alternative — unless  he  was 
one  with  God ;  and  Jesus  at  once  proceeded  to  demonstrate 
the  deity  which,  in  substance,  he  had  claimed.  He  did 
so,  first,  by  showing  divine  knowledge.  His  enemies 
had  uttered  no  word  of  protest;  they  were  spies;  open 
opposition  to  Jesus  had  not  begun;  but  he  read  their 
secret  thoughts.  "And  straightway  Jesus,  perceiving  in 
his  spirit  that  they  so  reasoned  within  themselves,  saith 
unto  them.  Why  reason  ye  these  things  in  your  hearts?" 
He  then  offered  a  test  of  his  deity:  "Which  is  easier,  to 
say  to  the  sick  of  the  palsy,  Thy  sins  are  forgiven;  or 
to  say,  Arise,  and  take  up  thy  bed,  and  walk?"  Of 
course,  both  were  difficult;  to  speak  either  word  with 
authority  required  divine  power.  Suggesting  a  test 
expressive  of  sublime  assurance,  he  added,  "But  that  ye 
may  know  that  the  Son  of  man  hath  authority  on  earth  to 
forgive  sins  (he  saith  to  the  sick  of  the  palsy),  I  say  unto 
thee.  Arise,  take  up  thy  bed,  and  go  unto  thy  house." 
Not  before  in  this  Gospel  have  we  heard  the  title,  "Son 
of  man."  It  is  not  to  be  read  in  mere  contrast  with  the 
phrase,  Son  of  God ;  it  does  not  express  simply  humanity, 
even  the  most  exalted,  perfect  humanity.  It  has^  other 
and  larger  meanings.  It  was  the  title  used  by  Daniel  and 
others  to  denote  the  coming  Messiah  and  Saviour.  It_  is 
employed  here,  not  in  humility,  but  in  furthering  a  claim 
of  divine  authority.  As  the  Son  of  Man,  Jesus  claimed 
the  right  to  forgive  sins;  and  that  right  was  proved  and 
attested  by  the  miracle  which  at  once  resulted:  "And  he 
arose,  and  straightway  took  up  the  bed,  and  went  forth 
before  them  all."     No  wonder  that  Mark  adds,  "They 


Mark  2:  13,  14       THE  FIRST  PERIOD  47 

were  all  amazed,  and  glorified  God,  saying,  We  never 
saw  it  on  this  fashion."  Thus  the  miracles  of  Christ  were 
proofs  of  his  deity,  as  well  as  expressions  of  his  love;  they 
were  parables,  moreover,  of  his  ability  and  willingness  to 
deliver  men  from  the  guilt  and  power  of  sin. 

9.     Jesus  Companies  with  Sinners.     Ch.  2  :  13-17 

a.  The  Call  of  Levi.     Vs.  13,  14 

13  And  he  went  forth  again  by  the  sea  side;  and  all  the 
multitude  resorted  unto  him,  and  he  taught  them.  14  And 
as  he  passed  by,  he  saw  Levi  the  son  of  Alphaeus  sitting  at  the 
place  of  toll,  and  he  saith  unto  him,  Follow  me.  And  he 
arose  and  followed  him. 

The  first  occasion  of  enmity  against  Jesus,  on  the  part 
of  the  religious  leaders  of  the  day,  was  his  claim  of  author- 
ity to  forgive  sins;  the  second  was  the  attitude  he  took 
toward  sinners.  A  startling  expression  of  this  attitude 
was  given  when  Jesus  called,  as  his  follower  and  personal 
attendant,  a  publican,  named  Levi,  or  Matthew.  The 
fact  that  a  man  was  a  publican,  or  taxgatherer,  did  not 
prove  him  to  be  a  sinner,  but,  at  least,  it  placed  him  under 
suspicion,  and  debarred  him  from  fellowship  with  respect- 
able and  reputable  men.  He  was  the  agent  of  a  system 
which  depended  wholly  upon  extortion  and  fraud.  Taxes 
and  customs  were  not  collected  by  paid  servants  of  the 
Roman  Government,  but  by  men  who  paid  for  the  privi- 
lege, and  who  amassed  fortunes  by  oppressive  and  exces- 
sive demands.  The  actual  work  was  done  by  their 
representatives  who,  as  among  the  Jews,  were  natives  of 
the  province  in  which  they  served,  and  who  were  despised, 
not  only  for  their  dishonesty,  but  for  their  disloyalty 
to  their  nation  which  so  hated  the  yoke  of  Rome.  These 
taxgatherers,  or  publicans,  were  social  outcasts  and  were 
commonly  ranked  with  the  vicious  and  criminal.  That 
one  from  this  degraded  class  should  have  been  called  by 
Jesus  to  become  an  intimate  companion  was  a  challenge 
to  the  prejudices  of  the  times  and  a  particular  offense  to 
the  proud  and  self-righteous  Pharisees. 

The  call  was  given  as  Jesus  was  again  leaving  Caper- 


48  EASTERN  GALILEE        Mark  2: 13, 14 

naum  to  continue  his  teaching  "by  the  sea  side,"  where 
the  open  spaces  afforded  him  room  for  the  vast  multitudes 
that  "resorted  unto  him." 

The  man  who  was  now  summoned  to  pubHc  disciple- 
ship  was  called  Levi;  he  probably  had  another  name, 
Matthew,  or  he  now  assumed  the  name  by  which  he 
has  become  best  known.  Whether  or  not  the  name  was 
new,  he  now  entered  upon  a  new  career  and  became  a 
new  man. 

The  call  seems  abrupt,  the  decision  sudden,  as  the  change 
in'life  was  to  be  complete.  Jesus  saw  him  "sitting  at  the 
place  of  toll,  and  he  saith  unto  him.  Follow  me.  And 
he  arose  and  followed  him."  We  should,  however, 
remember  that  this  taxgatherer  was  probably  no  stranger 
to  Jesus.  Like  all  the  inhabitants  of  Capernaum  he  had 
heard  the  Master  preach,  had  witnessed  his  miracles, 
and  had  listened  to  the  promises  of  a  coming  Kingdom 
and  of  the  blessedness  of  his  followers.  Now  came  the 
definite  invitation ;  the  response  was  immediate  and  open. 
In  the  presence  of  the  multitudes,  in  the  very  place  of  his 
usual  occupation,  he  became  a  follower  of  Christ.  There 
are  sudden  conversions  to-day;  but,  usually,  each  one  is 
the  climax  of  a  long  period  of  preparation  and  the  result 
of  previous  influences;  however,  there  is  a  time  of  crisis, 
there  is  a  demand  for  decision,  there  is  a  clear  call  for  public 
confession  and  open  service.  Happy  is  the  man  who  at 
such  a  time  makes  such  a  choice  as  that  of  Matthew,  the 
publican! 

This  choice  involved  great  sacrifice;  such  decisions 
usually  do.  It  meant  the  loss  of  wealth,  and  the  abandon- 
ment of  a  lucrative  position.  It  demanded  a  clean  break 
with  all  the  past.  He  could  not  occasionally  slip  away 
from  the  Master  to  resume  his  seat  "at  the  place  of  toll." 
However,  it  secured  for  Matthew  a  great  reward.  This 
despised  outcast  became  a  blessing  to  his  land  and  to  the 
world;  he  wrote  a  Gospel ;  he  won  an  imperishable  crown  of 
fame  and  glory.  His  story  has  been  an  abiding  testi- 
mony to  the  power  of  Christ,  who  was  able  to  transform  a 
despised  publican  into  an  apostle,  an  evangelist,  and  a 
saint. 


Mark  2:  15-17        THE  FIRST  PERIOD  49 

b.  The  Feast  in  the  House  of  Levi.     Vs.  15-17 

15  And  it  came  to  pass,  that  he  was  sitting  at  meat  in  his 
house,  and  many  publicans  and  sinners  sat  down  with  Jesus 
and  his  disciples:  for  there  were  many,  and  they  followed 
him.  16  And  the  scribes  of  the  Pharisees,  when  they 
saw  that  he  was  eating  with  the  sinners  and  publicans,  said 
unto  his  disciples.  How  is  it  that  he  eateth  and  drinketh  with 
publicans  and  sinners?  17  And  when  Jesus  heard  it,  he 
saith  imto  them.  They  that  are  whole  have  no  need  of  a 
physician,  but  they  that  are  sick:  I  came  not  to  call  the 
righteous,  but  sinners. 

Probably  in  gratitude  to  Jesus,  and  to  express  his  alle- 
giance still  more  definitely,  the  new  disciple  prepares  a  feast, 
at  which  Jesus  is  the  guest  of  honor,  and  to  which  Matthew 
invites  a  great  company  of  his  former  friends.  Many  a 
young  convert  finds  it  his  chief  joy  to  bring  his  old  com- 
rades into  the  presence  of  the  Master;  and  surely  no  one 
need  expect  to  become  of  wide  usefulness  in  the  world 
who  is  not  willing  to  acknowledge  to  his  companions  his 
decision  to  become  a  follower  of  Christ,  and  who  does  not 
in  some  definite  way  bring  the  Lord  into  his  home. 

The  willingness  of  Jesus  to  accept  such  an  invitation 
and  his  presence  with  Matthew  in  such  a  circle  of  "publi- 
cans and  sinners"  is  no  encouragement  to  converts  to 
continue  in  the  society  of  Christless  men,  nor  does  it  sanc- 
tion joining  with  them  in  business  practices  and  social 
pursuits  which  are  contrary  to  the  mind  of  Christ.  We  can 
invite  the  Lord  to  be  a  guest  at  our  table ;  we  cannot  expect 
him  to  return  with  us  to  the  haunts  of  sinners  or  the 
place  of  our  dishonest  gains. 

The  presence  of  Jesus  at  the  feast  of  Levi  is  a  still 
clearer  expression  of  his  attitude  toward  sinners,  and  a 
further  aggravation  of  his  offense  against  the  Pharisees, 
who  cry  out  to  his  disciples  in  horror  and  in  bitter  protest, 
"He  eateth  and  drinketh  with  publicans  and  sinners." 
The  complaint  affords  the  opportunity  for  Jesus  to  utter 
one  of  his  most  significant  sayings:  'They  that  are  whole 
have  no  need  of  a  physician,  but  they  that  are  sick:  I 
came  not  to  call  the  righteous,  but  sinners."  By  this 
reference  Jesus  at  once  explains  and  vindicates  his  con- 


50  EASTERN  GALILEE        Mark  2:  15-17 

duct,  and  defines  his  earthly  mission.  A  physician  goes 
to  a  sick  room  or  hospital,  not  because  he  likes  disease 
or  delights  in  the  companionship  of  invalids  and  sufferers, 
but  because  he  wishes  to  cure  and  to  relieve;  so  Jesus 
companied  with  sinners,  not  because  he  countenanced 
sin  or  enjoyed  the  society  of  the  depraved,  but  because, 
as  a  healer  of  souls,  he  was  willing  to  go  where  he  was 
most  needed  and  to  work  where  the  ravages  of  sin  were 
the  worst.  He  came  into  the  world  to  save  sinners. 
Their  conduct  distressed  him,  their  sins  pained  him;  but 
to  accomplish  his  task  he  must  seek  them  out,  he  must 
show  his  sympathy  by  his  presence  and  his  healing  touch. 

What  hope  these  words  must  have  brought  to  the  guests 
in  the  house  of  Levi!  The  religious  leaders  of  the  day  had 
shunned  them,  despised  them,  hated  them,  and  made  them 
believe  that  their  God  cared  as  little  for  them,  or  loved 
them  no  more.  Here  in  their  midst  was  One  whose  pure 
face  and  spirit  rebuked  their  sins,  but  whose  presence  and 
whose  words  expressed  a  divine  sympathy  and  declared 
that  sinners  were  the  special  objects  of  his  affection  and 
his  saving  power. 

What  a  rebuke  to  the  Pharisees,  these  words  embodied! 
Was  their  attitude  toward  sinners  such  as  to  win  them 
to  virtue  and  to  God?  Then,  too,  why  was  it  that  this 
Teacher,  whose  heavenly  words  were  enforced  by  mar- 
velous miracles,  had  no  message  for  them,  and  was  not 
pleasing  to  them?  What  did  he  mean  by  saying,  "I  came 
not  to  call  the  righteous,  but  sinners"?  Were  they 
"righteous"  or  were  they  "sinners"?  That  was  for  them 
to  say.  Undoubtedly  many  of  them  thought  themselves 
righteous;  therefore  they  never  heard  or  heeded  the  saving 
call  of  Christ.     Such  mistaken  men  never  do. 

What  a  definite  message,  too,  these  w^ords  contain  for 
all  the  followers  of  Christ!  We  are  not  to  be  content 
with  our  own  salvation,  but  are  to  remember  the  souls 
sick  with  sin,  and  are  to  show  for  them  our  sincere  concern. 
We  are  not. to  expect  the  sick  to  come  to  us;  but,  as  wise 
physicians,  to  seek  them  where  they  are  lying.  Thus  only 
can  we  be  true  disciples  of  him  who  "came  not  to  call  the 
righteous,  but  sinners." 


Mark  2: 18-22        THE  FIRST  PERIOD  51 

10.    The  Question  in  Reference  to  Fasting.    Ch.  2  :  18-22 

18  And  John's  disciples  and  the  Pharisees  were  fasting: 
and  they  come  and  say  unto  him,  Why  do  John's  disciples 
and  the  disciples  of  the  Pharisees  fast,  but  thy  disciples  fast 
not?  19  And  Jesus  said  unto  them,  Can  the  sons  of  tiie 
bridechamber  fast,  while  the  bridegroom  is  with  them?  as 
long  as  they  have  the  bridegroom  with  them,  they  cannot 
fast.  20  But  the  days  will  come,  when  the  bridegroom  shall 
be  taken  away  from  them,  and  then  will  they  fast  in  that  day. 
21  No  man  seweth  a  piece  of  undressed  cloth  on  an  old  gar- 
ment :  else  that  which  should  fill  it  up  taketh  from  it,  the  new 
from  the  old,  and  a  worse  rent  is  made.  22  And  no  man 
putteth  new  wine  into  old  wine-skins;  else  the  wine  will 
burst  the  skins,  and  the  wine  perisheth,  and  the  skins:  but 
they  put  new  wine  into  fresh  wine-skins. 

Jesus  first  offended  the  Pharisees  by  his  claim  to  for- 
give sins,  later  by  his  treatment  of  sinners ;  he  now  arouses 
their  anger  by  his  attitude  toward  the  forms  and  cere- 
monies which,  to  the  mind  of  the  Pharisees,  constituted 
the  very  essence  of  religion.  This  attitude  had  been 
expressed  by  the  failure  of  Jesus  to  require  his  disciples 
to  observe  the  fasts  which  had  become  so  prominent  in 
the  system  of  legalism  taught  by  the  religious  leaders 
of  the  Jews.  The  Law  had  required  but  one  fast  a  year; 
the  rabbis  had  so  multiplied  this  form  of  religious  observ- 
ance that  a  Pharisee  could  boast  of  fasting  "twice  in  the 
week."  Even  the  disciples  of  John  were  taught  to  fast 
frequently,  not  as  an  empty  form  but  to  express  the  solemn 
character  of  the  ministry  of  John  who  had  come  preaching 
"repentance  unto  remission  of  sins."  It  is  not  strange 
therefore  that  the  enemies  of  Jesus  come  to  him  with  the 
complaint  and  the  question:  "Why  do  John's  disciples 
and  the  disciples  of  the  Pharisees  fast,  but  thy  disciples 
fast  not?"  In  his  reply  Jesus  expresses  clearly  the  rela- 
tion of  his  followers  toward  fasting,  and  also  toward  all 
religious  ceremonies  and  rites:  "Can  the  sons  of  the  bride- 
chamber  fast,  while  the  bridegroom  is  with  them?  as 
long  as  they  have  the  bridegroom  with  them,  they  cannot 
fast.  But  the  days  will  come,  when  the  bridegroom  shall  be 
taken  away  from  them,and  then  will  they  fast  in  that  day." 


52  EASTERN  GALILEE        Mark  2: 18-22 

In  this  first  part  of  his  reply  Jesus  suggests  that  fasting, 
like  all  religious  rites,  may  be  fitting  if  it  is  a  true  expres- 
sion of  religious  feeling;  but  if  it  is  a  matter  of  irule,  or 
requirement,  or  a  supposed  ground  of  merit,  it  is  an 
absurdity  and  an  impertinence.  If  one  fasts  to  improve 
bodily  health,  or  to  keep  the  mind  more  free  for  spiritual 
exercises,  the  practice  may  be  innocent;  but  if  one  fasts 
because  required  by  some  calendar  or  ritual,  his  self- 
denial  may  be  a  meaningless  form,  or  a  hateful  exhibition 
of  self-righteousness.  Jesus  calls  himself  "the  bride- 
groom," and  declares  that  it  would  be  absurd  for  his  fol- 
lowers, the  friends  of  the  heavenly  bridegroom,  to  fast 
while  he  was  with  them;  but  the  time  was  approaching 
when  he  would  be  violently  taken  from  them;  in  the 
hostility  of  the  Pharisees  he  saw  the  signs  of  the  approach- 
ing storm,  the  certainty  of  his  rejection  and  death;  at 
such  a  time  fasting  might  fitly  express  the  sorrow  of  his 
friends;  now  fasting  would  be  for  them  an  empty  form. 
So  it  is  with  all  religious  ceremonies;  they  may  possibly 
be  proper,  when  expressive  of  true  feeling,  when  fitting 
to  the  time  and  place;  but,  when  required,  or  performed 
irrespective  of  sentiment  or  of  the  attitude  of  the  heart, 
they  may  be  purposeless,  perfunctory,  and  absurd. 
Thus  Jesus  strikes  at  the  very  heart  of  all  ceremonialism 
in  religion. 

In  the  second  part  of  his  reply,  Jesus  teaches  that  even 
the  most  expressive  rites  and  the  most  significant  cere- 
monies have  but  a  small  place  in  religion  as  established 
and  interpreted  by  himself.  He  had  not  come  to  regulate 
or  to  require  the  Jewish  ritual,  nor  could  its  forms  right- 
fully express  the  new  spirit  of  truth  he  embodied  and  pro- 
claimed. Such  is  the  general  meaning  of  the  two  brief 
parables  which  form  the  conclusion  to  his  answer.  "No 
man  seweth  a  piece  of  undressed  cloth  on  an  old  garment: 
else  that  which  should  fill  it  up  taketh  from  it,  the  new 
from  the  old,  and  a  worse  rent  is  made."  Jesus  had  not 
come  to  piece  out  Judaism  by  adding  a  few  new  rules  and 
requirements.  He  had  something  new  to  impart;  but 
it  was  not  his  purpose  to  patch  an  old  system,-  or  to 
increase  for  his  followers  the  minute  regulations  and 


Mark  2: 23-28        THE  FIRST  PERIOD  53 

oppressive  observances  which  the  Pharisees,  in  the  name 
of  religion,  were  binding  on  the  consciences  of  men. 
Such  an  attempt  would  be  as  foolish  and  disastrous  as  to 
put  an  unshrunken  patch  on  an  old  garment. 

"And  no  man  putteth  new  wine  into  old  wine-skins; 
else  the  wine  will  burst  the  skins,  and  the  wine  perisheth, 
and  the  skins:  but  they  put  new  wine  into  fresh  wine- 
skins." The  reference  is  to  the  custom  of  using  leathern 
bottles,  made  of  skins,  for  carrying  wine,  and  to  the  fact 
that  new  wine,  by  its  increasing  fermentation,  would 
burst  "old  skins,"  which  were  already  stretched,  or  worn 
thin  by  age.  So,  as  Jesus  suggested,  it  would  be  impossible 
for  the  old  forms  and  ceremonies  of  Judaism  to  contain 
the  spirit  of  religion  as  taught  by  him.  Christianity 
cannot  be  comprehended  by  any  system  of  rites  and 
observances,  it  cannot  be  bound  up  by  any  set  of  rules 
and  requirements,  it  is  not  to  be  confused  with  any  ritual. 
Its  very  essence  is  a  new  life,  imparted  by  faith  in  Christ; 
it  controls  men,  not  by  rules  but  by  motives;  its  symbol 
is  not  a  fast,  but  a  feast,  for  its  pervasive  spirit  is  joy.  If 
Christianity  was  to  have  any  forms,  they  must  be  new; 
the  followers  of  Christ  could  not  be  bound  by  the  fasts  and 
other  observances  which  had  been  invented  or  multiplied 
by  Jewish  formalists  and  Pharisees. 

11.    The  Sabbath  Controversy.    Chs.  2  :  23  to  3  : 6 

a.  The  Disciples  Plucking  Grain.     Ch.  2  :  23-28 

23  And  it  came  to  pass,  that  he  was  going  on  the  sabbath 
day  through  the  grainfields ;  and  his  disciples  began,  as  they 
went,  to  pluck  the  ears.  24  And  the  Pharisees  said  unto 
him.  Behold,  why  do  they  on  the  sabbath  day  that  which  is 
not  lawful?  25  And  he  said  unto  them.  Did  ye  never  read 
what  David  did,  when  he  had  need,  and  was  hungry,  he,  and 
they  that  were  with  him?  26  How  he  entered  into  the  house 
of  God  when  Abiathar  was  high  priest,  and  ate  the  show- 
bread,  which  it  is  not  lawful  to  eat  save  for  the  priests,  and 
gave  also  to  them  that  were  with  him?  27  And  he  said  unto 
them,  The  sabbath  was  made  for  man,  and  not  man  for  the 
sabbath:  28  so  that  the  Son  of  man  is  lord  even  of  the  sab^ 
bath. 


54  EASTERN  GALILEE        Mark  2: 23-28 

Jesus  had  aroused  the  enmity  of  the  Pharisees  by  his 
disregard  of  the  burdensome  rules  their  rabbis  had  made 
in  reference  to  fasting;  he  now  stirs  this  enmity  into 
murderous  hate  by  his  rebuke  of  their  interpretation  of  the 
Sabbath  law,  and  of  their  absurd  scruples  about  Sabbath 
observance.  The  question  involved  was  thus  a  vital  one 
in  the  life  of  our  Lord,  and  it  is  one  of  pressing  importance 
in  the  lives  of  his  followers  to-day.  In  his  teaching  Jesus, 
as  usual,  frees  men  from  the  narrow  restrictions  of  legal- 
ism, and  shows  that  human  conduct  is  to  be  regulated, 
not  by  minute  rules,  but  by  moral  principles.  As  relating 
to  the  Sabbath,  the  principles  are  few  in  number  and  they 
are  all  illustrated  in  the  two  incidents  which  Mark  here 
records.  They  are  as  follows:  the  Sabbath,  for  the 
Christian,  is  the  Lord's  Day,  and  is  to  be  devoted  to  rest 
and  worship  and  to  works  of  necessity  and  mercy. 

The  first  of  these  incidents  embodies  the  elements  of 
his  teaching  relative  to  rest,  to  works  of  necessity,  and 
to  the  Lordship  of  Christ.  On  a  Sabbath  Day,  the  dis- 
ciples are  following  Jesus,  on  a  path,  through  the  fields 
of  standing  grain.  Because  of  their  hunger,  they  pick 
some  of  the  heads  of  ripe  wheat.  "And  the  Pharisees 
said  unto  him.  Behold,  why  do  they  on  the  sabbath  day 
that  which  is  not  lawful?"  It  was,  of  course,  the  Sabbath 
law  against  labor,  which  they  had  in  mind.  They  re- 
garded the  picking  of  the  grain  as  a  kind  of  reaping,  and 
the  separation  of  the  chaff  from  the  wheat  as  a  form  of 
threshing;  thus  the  disciples,  according  to  the  interpreta- 
tion of  the  Pharisees,  were  breaking  the  Law  which  forbade 
working  on  the  Sabbath.  It  was  a  good  instance  of  the 
subtle  and  absurd  refinements  upon  which  the  Pharisees 
insisted  in  their  application  of  the  Law;  it  also  illustrates 
the  fact  that  these  blind  legalists  always  had,  as  their 
standard  of  judgment,  not  the  Law  but  their  interpreta- 
tion of  the  Law,  even  as  religious  bigots  have  to-day. 

It  was  a  petty  and  contemptible  charge  which  the 
Pharisees  were  bringing;  but  Jesus  answered  them  seri- 
ously, and  in  so  doing  he  declared  principles  which  are  of 
universal  application  in  all  ages.  His  reply  is  two- 
fold: first,  he  defends  the  disciples  by  citing  a  precedent 


Mark  2: 23-28        THE  FIRST  PERIOD  55 

from  Jewish  history ;  secondly,  he  declares  the  real  nature 
of  the  Sabbath  law.  "And  he  said  unto  them,  Did  ye 
never  read  what  David  did,  when  he  had  need,  and  was 
hungry,  he,  and  they  that  were  with  him?  How  he 
entered  into  the  house  of  God  when  Abiathar  was  high 
priest,  and  ate  the  showbread,  which  it  is  not  lawful  to 
eat  save  for  the  priests,  and  gave  also  to  them  that  were 
with  him?"  Thus  Jesus  refers,  as  his  authority,  to  the 
very  Scriptures  upon  which  the  Pharisees  depended;  and 
he  shows  that  David,  the  great  king,  had  broken  the  Law 
by  eating  the  sacred  bread,  which  was  laid  on  the  golden 
table  in  the  Holy  Place,  and  which,  according  to  the  Law, 
could  be  eaten  by  priests  only.  David  and  his  followers 
had  obeyed  the  higher  law  of  necessity  and  their  action 
had  received  the  approval  of  countless  generations; 
so,  too,  the  disciples,  yielding  to  necessity,  had  broken  the 
Sabbath  law  and  were  guiltless.  The  point  to  observe 
here  is  that  David  really  broke  the  Law;  and  that  Jesus 
admits  that  his  disciples  had  broken  the  Sabbath  law. 
It  is  a  startling  statement  of  the  truth  that  the  Sabbath  is 
a  day  of  rest;  that,  according  to  the  Sabbath  law,  no 
work  of  any  kind  can  ever  be  done.  It  is  not  correct  to 
say  that  the  Sabbath  law  allows  this  kind  of  work,  or 
that  kind  of  work ;  it  allows  no  work.  Jesus  does  not  try 
to  answer  the  Pharisees  by  saying  that  picking  a  few  grains 
of  wheat  is  not  work;  he  admits  that  the  Law  has  been 
broken  but  insists  that  under  certain  circumstances  it 
is  right  to  break  the  Sabbath  law  of  complete  rest. 
Works  of  necessity  break  that  law,  but  involve  no  fault 
or  guilt.  This  is  high,  safe,  moral  ground  to  take.  We 
are  not  to  ask  whether  any  particular  act  or  pursuit  is 
allowed  by  the  Sabbath  law;  we  must  decide  how  far  we 
are  justified  in  breaking  this  law.  We  may  perform  some 
tasks  on  the  day  of  rest  and  yet  be  as  innocent  as  David 
in  the  Holy  Place,  or  the  disciples  of  Jesus  in  the  fields  of 
grain. 

It  is  evident,  then,  that  the  Sabbath  law  differs  in  its 
nature  from  other  laws;  under  no  circumstances  would 
it  be  right  to  break  the  laws  of  purity,  or  of  honesty,  or  of 
love.     To  break  such  laws  involves  guilt  and  sin ;  but  one 


56  EASTERN  GALILEE        Mark  2: 23-28 

may  break  the  law  of  Sabbath  rest  in  obedience  to  many 
forms  of  necessity,  and  be  innocent. 

It  is  thus  to  the  nature  of  the  Sabbath  law  that  Jesus 
refers  in  the  closing  part  of  his  reply.  "And  he  said  unto 
them,  The  sabbath  was  made  for  man,  and  not  man  for 
the  sabbath:  so  that  the  Son  of  man  is  lord  even  of  the 
sabbath."  As  an  institution  designed  for  the  benefit  of 
man,  it  should  be  his  slave  not  his  master;  its  observance 
should  deprive  him  of  no  necessity;  it  should  be  allowed 
to  rob  him  of  no  benefit.  Herein  lay  the  error  of  the 
Pharisees.  They  had  so  interpreted  the  Sabbath  law 
and  so  loaded  it  with  minute,  absurd,  and  vexing  require- 
ments and  restrictions,  that  its  observance  was  no  longer  a 
delight  but  a  burden.  The  Law,  instead  of  being  a  servant, 
had  been  transformed  into  a  cruel  master,  and  under  its 
tyranny  men  were  groaning. 

Jesus  struck  off  the  shackles,  which  human  traditions 
and  interpretations  had  imposed,  by  his  memorable  words, 
"The  sabbath  was  made  for  man."  It  is  surprising  and 
saddening  to  see  how  widely  this  saying  has  been  mis- 
understood and  misinterpreted  in  the  interests  of  Sabbath 
desecration.  There  are  those  who  even  try  to  suggest  that 
by  it  Jesus  actually  abolished  the  Sabbath,  or  transformed 
it  from  a  holy  day  into  a  holiday.  This  is  to  interpret 
the  teaching  of  Jesus,  in  the  interests  of  license,  quite  as 
absurdly  as  the  Pharisees  interpreted  the  Sabbath  law 
in  the  interests  of  legalism.  "The  sabbath  was  made  for 
man";  but  what  is  man?  Is  he  only  an  animal?  If  so,  a 
day  made  for  him  may  well  be  spent  wholly  in  physical 
exercise,  recreation,  and  indulgence.  Does  he  possess 
a  mind,  is  that  his  essential  faculty,  then  his  Sabbath 
should  be  devoted  to  mental  culture  and  aesthetic  pursuits. 
Is  man  an  immortal  soul,  created  with  the  power  of  fellow- 
ship with  God,  then  a  Sabbath  is  properly  spent  in  secur- 
ing refreshment  for  body  and  mind,  but  more  particularly 
in  seeking  and  employing  the  opportunity  for  spiritual 
growth,  divine  communion,  and  enlarging  knowledge  of 
things  which  are  eternal. 

"The  sabbath  was  made  for  man,"  but  we  are  to  remem- 
ber that  when  Jesus  uttered  these  words  he  had  just  been 


Mark  3:  1-6  THE  FIRST  PERIOD  57 

arguing  from  the  premise  that  the  Sabbath  law  of  rest 
for  body  and  mind  is  of  universal  and  continual  applica- 
tion; and  further  we  are  to  remember  that  he  added, 
"So  that  the  Son  of  man  is  lord  even  of  the  sabbath." 
Instead  of  abolishing  the  Sabbath,  Jesus  declared  that  his 
divine  Lordship  was  so  great  that  it  extended  even  to  so 
sacred  and  necessary  an  institution  as  the  Sabbath.  As 
it  was  made  for  man,  he,  the  representative  Man,  the 
Saviour  of  men,  was  not  a  slave  to  its  demands;  in  a 
case  of  necessity,  he  could  disregard  its  law;  he  would 
free  it,  for  all  time,  from  the  formal  restrictions  imposed 
by  the  Pharisees,  he  would  restore  it  to  a  place  of  real, 
helpful  service  to  men.  There  is  little  danger  that  those 
who  admit  the  Lordship  of  Christ  will  fail  to  keep  holy, 
as  a  sacred  institution,  that  day  which  as  the  "Lord's 
Day,"  now  the  first  day  of  the  week,  reminds  them  less 
of  the  Law  and  its  requirements  and  more  of  the  liberty 
and  joyous  life  secured  by  the  risen  Lord. 

b.  Healing  the  Withered  Hand.     Ch.  3  : 1-6 

1  And  he  entered  again  into  the  synagogue;  and  there 
was  a  man  there  who  had  his  hand  withered.  2  And  they 
watched  him,  whether  he  woxildheal  him  on  the  sabbath  day; 
that  they  might  accuse  him.  3  And  he  saith  unto  the  man 
that  had  his  hand  withered,  Stand  forth.  4  And  he  saith 
imto  them,  Is  it  lawful  on  the  sabbath  day  to  do  good,  or  to  do 
harm?  to  save  a  life,  or  to  kill?  But  they  held  their  peace. 
5  And  when  he  had  looked  round  about  on  them  with  anger, 
being  grieved  at  the  hardening  of  their  heart,  he  saith  imto 
the  man.  Stretch  forth  thy  hand.  And  he  stretched  it  forth; 
and  his  hand  was  restored.  6  And  the  Pharisees  went  out, 
and  straightway  with  the  Herodians  took  counsel  against 
him,  how  they  might  destroy  him. 

Jesus  declared  himself  to  be  "lord  even  of  the  sabbath'*: 
and  those  who  wish  to  know  what  his  will  is,  in  reference 
to  Sabbath-keeping,  do  well  to  observe  that  it  was  his 
invariable  custom  to  attend  public  services  in  the  syna- 
gogue on  the  Sabbath.  His  example  indicated  that 
divine  worship  is  the  essential  feature  of  Sabbath  observ- 
ance.    Of  this  we  are  reminded  as  we  read  here  that  Jesus 


58  EASTERN  GALILEE  Mark  3: 1-6 

"entered  again  into  the  synagogue."  His  enemies  were 
also  present.  A  short  time  before  he  had  angered  them 
by  rebuking  their  spirit  of  narrow  bigotry,  and  by  refusing 
to  be  bound  by  their  absurd  scruples  and  minute  regula- 
tions, as  he  declared  that  "the  sabbath  was  made  for 
man,"  and  that  while  the  Sabbath  law  enjoined  rest, 
this  law  properly  could  be  disregarded  in  cases  of  neces- 
sity. On  this  occasion  he  was  to  add  one  further  principle, 
namely,  that  in  a  true  observance  of  the  Sabbath,  works 
of  mercy  should  be  included  as  well  as  works  of  necessity. 

The  opportunity  which  now  presents  itself  to  Jesus  is 
the  presence  in  the  synagogue  of  a  man  "who  had  his  hand 
withered."  The  case  was  not  that  of  a  natural  deformity, 
but  apparently  the  result  of  disease;  the  hand,  and  prob- 
ably the  arm,  was  palsied,  shrunken,  atrophied.  Jesus 
looks  upon  the  poor  cripple  with  divine  compassion; 
but  the  Pharisees  regard  him  with  malicious  glee.  They 
believe  that  Jesus  will  heal  the  man,  and  by  such  a  work, 
however  gracious,  will  break  the  Sabbath  law  and  thus 
make  himself  liable  to  arrest.  The  occasion  for  which 
they  had  been  hoping  has  come.  "They  watched  him, 
whether  he  would  heal  him  on  the  sabbath  day ;  that  they 
might  accuse  him." 

Jesus  takes  the  occasion,  first,  to  administer  to  his 
enemies  a  severe  rebuke.  "He  saith  unto  the  man  that 
had  his  hand  withered.  Stand  forth,"  and  with  the  sufferer, 
whose  cure  they  would  have  forbidden,  standing  clearly  in 
view,  he  turns  to  the  Pharisees  and  asks,  "Is  it  lawful  on 
the  sabbath  day  to  do  good,  or  to  do  harm?  to  save  a  life, 
or  to  kill?"  What  Jesus  states  is  this:  To  refuse  help  is 
to  harm;  to  decline  to  rescue  life  is  murder.  When, 
therefore,  one  fails  to  show  mercy  on  the  Sabbath  Day, 
he  is  guilty  of  the  most  extreme  lawlessness  and  of  the  most 
unpardonable  desecration.  The  Sabbath  law  does  re- 
quire rest  from  labor,  but  that  law  must  yield  to  the  law 
of  love.  W^ork  must  be  avoided  on  the  Sabbath,  if 
possible;  but  works  of  mercy  are  not  only  innocent  but 
their  voluntary  refusal  is  sinful. 

By  such  reasoning  Jesus  silences  his  enemies.  "They 
held   their  peace."      They  are  eagerly  awaiting  the  act 


Mark  3: 7-9  THE  FIRST  PERIOD  59 

which  will  follow,  and  which,  in  the  popular  mind,  will 
be  construed  as  work.  Jesus,  however,  completely 
baffles  and  discomfits  them.  "When  he  had  looked 
round  about  on  them  with  anger,  being  grieved  at  the 
hardening  of  their  heart,  he  saith  unto  the  man.  Stretch 
forth  thy  hand.  And  he  stretched  it  forth:  and  his  hand 
was  restored."  Jesus  had  done  no  work;  he  had  not 
touched  the  man;  that  act  might  have  been  construed  as 
labor.  He  had  not  told  the  man  to  work;  to  hold  out  a 
hand  could  not  be  called  labor.  Yet  the  man  was  cured, 
and  Jesus  had  done  nothing  which,  upon  even  the  most 
technical  grounds,  could  be  called  a  breach  of  the  Sabbath 
law.  His  enemies  were  defeated ;  he  had  merely  looked  on 
them  with  anger  at  their  sin,  but  with  pity  for  their  ignor- 
ance and  blind  unbelief;  they  now  regarded  him  with  the 
most  malignant  and  deadly  hate.  "The  Pharisees  went 
out,  and  straightway  with  the  Herodians  took  counsel 
against  him,  how  they  might  destroy  him."  The  Phari- 
sees were  the  patriotic  party  among  the  Jews ;  the  Hero- 
dians favored  the  Roman  Government,  and  were  their 
natural  enemies.  For  such  men  to  make  common  cause 
against  Jesus,  showed  how  violent  was  their  anger  and  how 
desperate  was  their  hatred.  How  appalling  to  think  that 
such  sentiments  are  sometimes  harbored,  in  the  house  of 
God,  and  on  the  Sabbath  Day,  and  because  of  divergent 
views  as  to  religious  ceremonies!  One  worshiper,  at 
least,  went  home  in  an  ecstasy  of  joy;  it  was  "the  man  that 
had  his  hand  withered";  he  had  faith  enough  to  attempt 
the  impossible,  when  Jesus  bade  him  stretch  forth  his  hand ; 
he  found  that  strength  came  with  the  will  to  obey,  as  all 
fiind  when  they  trust  the  divine  Son  of  God  who  ever  is 
ready  to  perform  such  deeds  of  mercy  as  he  wrought  in 
the  synagogue  on  that  memorable  Sabbath  Day. 

12.    The  Retirement  to  the  Lake.    Ch.  3  : 7-12 

7  And  Jesus  with  his  disciples  withdrew  to  the  sea:  and 
a  great  multitude  from  Galilee  followed;  and  from  Judaea, 
8  and  from  Jerusalem,  and  from  Idumaea,  and  beyond  the 
Jordan,  and  about  Tyre  and  Sidon,  a  great  multitude,  hearing 
what  great  things  he  did,  came  unto  him.    9  And  he  spake 


60  EASTERN  GALILEE        Mark  3:  10-12 

to  his  disciples,  that  a  little  boat  should  wait  on  him  because 
of  the  crowd,  lest  they  should  throng  him:  10  for  he  had 
healed  many ;  insomuch  that  as  many  as  had  plagues  pressed 
upon  him  that  they  might  touch  him.  11  And  the  unclean 
spirits,  whensoever  they  beheld  him,  fell  down  before  him, 
and  cried,  saying.  Thou  art  the  Son  of  God.  12  And  he 
charged  them  much  that  they  should  not  make  him  known. 

The  public  ministry  of  Jesus  opened  with  a  period  of 
immediate  and  immense  popularity;  but  soon  there  fell 
upon  the  scene  a  dark  and  deepening  shadow,  the  envy  and 
hatred  of  the  scribes  and  Pharisees.  Their  enmity  had 
been  aroused  by  the  claim  of  Jesus  to  forgive  sins,  it  had 
been  increased  by  his  attitude  of  sympathy  toward  sinners, 
and  it  reached  a  climax  of  fanatical  violence  when  Jesus 
ventured  to  act  contrary  to  their  bigoted  and  narrow  inter- 
pretation of  the  Sabbath  law.  A  crisis  had  come.  The 
enemies  of  Jesus  were  plotting  his  death.  It  was  for  this 
reason  Jesus  withdrew  from  Capernaum,  for  a  time,  to 
continue  his  ministry  by  the  shores  of  the  lake  or  "sea  of 
Galilee."  He  was  followed  by  great  multitudes,  and  for  a 
time  we  forget  the  existence  of  enemies  as  we  see  the  eager, 
excited  crowd  thronging  about  him.  Mark  calls  attention 
not  only  to  the  size  of  the  multitudes  but  to  the  wide 
extent  of  territory  they  represented.  They  came  from 
Judea  and  Jerusalem  and  Idumaea  on  the  south,  from 
Perea  "beyond  the  Jordan"  on  the  east,  and  from  the 
Phoenician  seacoast  "about  Tyre  and  Sidon"  to  the  north- 
west. The  whole  land  was  aroused.  Jesus  was  the  sensa- 
tion and  the  idol  of  the  hour.  Many  came  from  curiosity 
"hearing  what  great  things  he  did,"  many  to  listen  to  his 
message,  many  more  to  be  cured  of  diseases.  Jesus  was 
in  danger  of  being  crushed  by  the  crowds,  particularly  by 
the  sufferers  scourged  by  torturing  maladies  and  frenzied 
with  hope,  who  literally  fell  upon  him,  believing  that  if  they 
might  touch  him  they  would  be  healed.  It  was  necessary, 
therefore,  to  have  provided  for  Jesus  a  little  boat,  by  which 
he  could  escape  from  the  pressure  of  the  throng  and  from 
which  he  could  address  them.  Among  the  multitudes 
Mark  singles  out  for  special  mention  the  demoniacs. 
They  were  the  most  pitiful  of  all,  and  their  conduct  was 


Mark  3: 7-12  THE  FIRST  PERIOD  61 

the  supreme  witness  to  the  power  of  Jesus,  for  they, 
"whensoever  they  beheld  him,  fell  down  before  him,  and 
cried,  saying,  Thou  art  the  Son  of  God."  Jesus,  however, 
"charged  them  much  that  they  should  not  make  him 
known."  The  time  had  not  come,  and  these  were  not 
the  beings,  to  proclaim  his  divine  person  and  work. 

The  whole  paragraph  is  phrased  in  terms  characteristic 
of  Mark — the  crowds,  the  activity,  the  vivid  color,  the 
mighty  works,  the  cry  of  unclean  spirits,  the  limitless 
power  of  Jesus.  The  scene  is  in  accord  with  the  nature 
of  this  Gospel  which  presents  our  Lord  as  the  kingly 
Servant,  the  wonder-working  Son  of  God.  It  is  moreover  a 
picture  of  the  world  to-day,  with  its  countless  multitudes, 
ignorant,  diseased,  in  spiritual  bondage  and  distress, 
seeking  for  truth  and  help  and  healing,  and  in  the  midst 
the  majestic  figure  of  Christ,  tender  in  sympathy,  ready  to 
heal,  powerful  to  save. 


62  EASTERN  GALILEE        Mark  3: 13-19 

B.     THE  SECOND   PERIOD.     Chs.  3  :  13  to  6  :  6 
1.    The  Choice  of  the  Twelve  Apostles.     Ch.  3  :  13-19 

13  And  he  goeth  up  into  the  mountain,  and  calleth  unto  him 
whom  he  himself  would;  and  they  went  unto  him.  14  And 
he  appointed  twelve,  that  they  might  be  with  him,  and  that 
he  might  send  them  forth  to  preach,  15  and  to  have  authority 
to  cast  out  demons:  16  and  Simon  he  sumamed  Peter; 
17  and  James  the  son  of  Zebedee,  and  John  the  brother  of 
James;  and  them  he  sumamed  Boanerges,  which  is.  Sons  of 
thunder:  18  and  Andrew,  and  Philip,  and  Bartholomew,  and 
Matthew,  and  Thomas,  and  James  the  son  of  Alphaeus,  and 
Thaddaeus,  and  Simon  the  Cananaean,  19  and  Judas  Iscariot, 
who  also  betrayed  him. 

And  he  cometh  into  a  house. 

The  choice  of  twelve  apostles  to  be  official  companions 
and  representatives  of  Jesus  was  due  to  two  contrasted 
causes:  the  great  popularity  of  Jesus  with  the  common 
people  and  the  increasing  hostility  of  the  rulers.  The  first 
made  it  necessary  for  Jesus  to  have  assistants  in  his  work 
of  teaching  and  healing;  the  second  suggested  that  the 
time  of  his  life  would  be  brief,  and  that  it  would  be  neces- 
sary to  train  a  band  of  men  who  would  be  prepared  to 
found  and  establish  his  Church.  This  event,  therefore, 
marks  a  distinct  epoch  in  the  ministry  of  our  Lord. 

The  choice  was  twofold:  Jesus  went  up  into  one  of  the 
hills  that  rose  from  the  shore  of  the  lake,  and  first  sum- 
moned certain  of  his  followers;  then,  from  this  number, 
he  selected  twelve  as  his  special  associates  and  messengers. 
Their  primary  duty  was  to  proclaim  the  good  news  of  the 
Kingdom,  but  in  preparation  for  this  they  were  to  receive 
special  instruction  from  him,  and  to  aid  them  in  this 
service  and  to  attest  their  commission  they  were  to  have 
power  to  work  miracles,  particularly  "authority  to  cast 
out  demons." 

For  all  followers  of  Christ  there  is  a  message  In  these 
closely  related  clauses:  "He  appointed  twelve,  that  they 
might  be  with  him,  and  that  he  might  send  them  forth  to 
preach,  and  to  have  authority  to  cast  out  demons."     The 


Mark  3:  13-19      THE  SECOND  PERIOD  63 

supreme  privilege  for  any  Christian  is  that  of  testifying  for 
Christ;  but  the  necessary  preparation  for  such  work  or 
witness  is  personal  association  with  the  Lord;  "he  ap- 
pointed twelve,  that  they  might  be  with  him,  and  that  he 
might  send  them  forth."  Men  so  prepared  and  so  com- 
missioned may  expect  to  achieve  results;  they  will  "have 
authority  to  cast  out  demons";  not  all  the  powers  of  earth 
or  of  hell  can  defeat  them.  Such  messengers  surely  are 
needed  to-day.  The  opposition  to  Christ  is  still  bitter, 
but  multitudes  are  waiting  to  hear  the  saving  word. 

The  Twelve  whom  Jesus  chose  to  be  his  apostles  were 
men  of  modest  means  and  humble  station.  They  were 
in  no  sense  paupers,  however.  Even  the  fishermen  among 
them  owned  their  own  boats  and  nets  and  employed 
hired  servants.  Peter  occupied  a  house  large  enough  to 
accommodate  his  family  and  his  friends.  Matthew  must 
have  had  considerable  money,  however  tainted;  to  follow 
the  Master  he  left  a  lucrative  political  job;  and  to  cele- 
brate his  conversion  he  gave  a  great  feast  in  his  own 
house.  Judas,  if  we  judge  from  his  subsequent  career, 
had  never  allowed  himself  to  feel  the  pinch  of  poverty. 
Nevertheless,  this  company  included  no  men  of  great 
wealth.  There  is  always  a  place  among  the  followers 
of  Christ  for  those  who  can  consecrate  riches  to  his  cause. 
Usually,  however,  he  calls  to  largest  service,  and  in  great- 
est numbers,  those  who  are  familiar  with  the  primitive 
wants  and  passions  and  interests  of  men,  who  have  lived 
close  to  nature,  and  who  understand  the  language  and  the 
view  and  the  needs  of  the  common  people. 

The  Twelve  were  men  of  moderate  ability.  They  were 
by  no  means  stupid  or  illiterate.  When  called  "un- 
learned and  ignorant"  by  the  rulers  in  Jerusalem,  it  was 
simply  meant  that  they  had  not  attended  the  schools  of 
the  rabbis  and  had  received  no  technical  education  in  the 
sacred  Law.  As  a  matter  of  fact,  the  Gospel  and  Epistles 
and  Apocalypse  of  John,  the  writings  and  sermons  of 
Peter,  the  literary  skill  of  Matthew  and  his  previous  career 
as  a  publican,  indicate  men  of  intelligence,  mental  grasp, 
and  keen  powers  of  observation  and  ability  to  com- 
prehend difficult  truths.     However,  among  them  all  there 


64  EASTERN  GALILEE        Mark  3:  13-19 

was  no  "scribe,"  no  lawyer,  no  man  of  political,  or  social, 
or  intellectual  prominence.  Christ  can  use  in  his  service 
men  of  culture  and  vast  attainments  and  supreme  genius, 
like  Paul;  but  it  is  still  true  that  "not  many  wise  after  the 
flesh,  not  many  mighty,  not  many  noble,  are  called," 
either  to  salvation  or  to  conspicuous  service. 

They  were  men  of  the  most  diverse  character.  When- 
ever named  in  the  Gospels,  they  are  always  divided  into 
the  same  three  groups,  which,  possibly,  may  be  distin- 
guished as  follows:  first,  the  men  of  largest  gifts  and  most 
striking  personality,  Peter,  Andrew,  James,  and  John; 
second,  the  reflective,  contemplative  men,  questioning 
and  slow  to  believe,  Philip,  Bartholomew,  Thomas,  and 
Matthew;  third,  the  practical  men  of  business,  who 
arranged  the  finances  and  other  necessary  details  for  the 
little  group  of  comrades. 

While  these  general  characteristics  may  be  noted,  the 
individuality  of  the  leading  figures  is  strikingly  portrayed, 
from  the  impulsive  and  impetuous  Simon,  who  became 
Peter,  the  man  of  rock,  and  John,  the  "Son  of  thunder," 
who  became  the  apostle  of  gentleness  and  love,  to  Judas, 
the  man  who  allowed  himself,  even  in  the  company  of 
Jesus,  to  harbor  the  demon  of  greed  until  under  its  power 
he  became  the  infamous  traitor.  We  should  never  be 
surprised  to  find  among  the  followers  of  Christ  men  of 
the  most  varied  character.  He  can  use  them  all,  and  he 
transforms  them  all,  if  only  they  will  yield  themselves 
wholly  to  his  ennobling  power. 

The  apostles  were  obscure  men.  No  one  of  them  is 
known  to  the  historians  of  the  world,  and  even  on  the 
pages  of  the  Gospels  most  of  thtem  are  mere  names.  Peter, 
John,  Philip,  Thomas,  and  Judas,  we  know;  Bartholomew 
was  probably  another  name  for  Nathanael;  Thaddaeus 
was  possibly  the  same  as  "Jude  .  .  .  brother  of  James," 
and  as  Lebbaeus,  according  to  the  other  Gospels;  Simon 
the  Cananaean  was  apparently  a  "zealot,"  or  a  member, 
originally,  of  the  fanatical  party  which  so  sharply  opposed 
the  rule  of  Rome.  However,  after  all,  what  shadowy, 
indistinct  figures  most  of  these  are!  Yet  by  these  men 
the  course  of  human  history  has  been  turned;  their  n^mes 


Mark  3:  20-30     THE  SECOND  PERIOD  65 

are  written  in  heaven  and  are  engraved  on  the  walls  of 
the  New  Jerusalem.  At  the  present  time  the  messengers 
of  Christ  are  often  the  least  famous  men  of  their  age, 
but  they  are  performing  an  imperishable  task  and  their 
names  will  at  last  appear  highest  on  the  rolls  of  fame. 

2.     The  Unpardonable  Sin.     Ch.  3  :  20-30 

20  And  the  multitude  cometh  together  again,  so  that  they 
could  not  so  much  as  eat  bread.  21  And  when  his  friends 
heard  it,  they  went  out  to  lay  hold  on  him:  for  they  said,  He 
is  beside  himself.  22  And  the  scribes  that  came  down  from 
Jerusalem  said.  He  hath  Beelzebub,  and,  By  the  prince  of 
the  demons  casteth  he  out  the  demons.  23  And  he  called 
them  unto  him,  and  said  unto  them  in  parables.  How  can  Satan 
cast  out  Satan?  24  And  if  a  kingdom  be  divided  against 
itself,  that  kingdom  cannot  stand.  25  And  if  a  house  be 
divided  against  itself,  that  house  will  not  be  able  to  stand.  26 
And  if  Satan  hath  risen  up  against  himself,  and  is  divided, 
he  cannot  stand,  but  hath  an  end.  27  But  no  one  can  enter 
into  the  house  of  the  strong  man,  and  spoil  his  goods,  except 
he  first  bind  the  strong  man;  and  then  he  will  spoil  his 
house.  28  Verily  I  say  unto  you.  All  their  sins  shall  be  for- 
given unto  the  sons  of  men,  and  their  blasphemies  wherewith 
soever  they  shall  blaspheme:  29  but  whosoever  shall  blas- 
pheme against  the  Holy  Spirit  hath  never  forgiveness,  but  is 
guilty  of  an  eternal  sin:  30  because  they  said,  He  hath  an 
imclean  spirit. 

Here  again  we  find  Jesus  in  Capernaum,  and  once  more 
he  is  surrounded  by  the  tumultuous,  eager  crowd.  So 
completely  do  they  engross  his  attention  that  he  finds  no 
time  even  for  taking  necessary  food.  His  friends,  prob- 
ably his  mother  and  brothers,  regard  this  lack  of  prudence, 
this  disregard  of  rest  and  refreshment,  as  signs  of  religious 
frenzy  and  even  of  an  unbalanced  mind.  "They  went 
out  to  lay  hold  on  him:  for  they  said.  He  is  beside  him- 
self." It  is  true  that  religious  workers  often  injure  them- 
selves by  too  great  zeal,  and  need  the  restraint  of  friends 
lest  they  heedlessly  endanger  their  usefulness  and  their 
work.  On  the  other  hand,  it  is  a  very  serious  responsibility 
to  decide  for  another  the  limits  of  his  strength  or  his  task. 
It  is  also  worthy  of  remark  that  men  are  much  more 


66  EASTERN  GALILEE         Mark  3: 20-30 

frequently  called  fanatics  when  they  endanger  their 
health  in  the  cause  of  Christ  than  when  they  incur  similar 
risks  in  the  pursuit  of  wealth  or  fame.  Surely  the  friends 
of  Jesus  were  guilty  of  presumption  and  injustice  when  they 
attempted  to  stop  his  work  and  when  they  accused  him  of 
being  insane. 

However,  "the  scribes  that  came  down  from  Jeru- 
salem" are  ready  to  prefer  a  more  serious  charge.  They 
declare  that  he  is  actually  under  the  control  of  the  Devil. 
They  claim  that  in  this  way  they  can  account  for  the 
power  of  Jesus  to  cast  out  demons.  They  say,  "He  hath 
Beelzebub,  and,  By  the  prince  of  the  demons  casteth  he 
out  the  demons."  It  is  noticeable  that  his  enemies  do 
not  deny  the  miracles  of  Jesus;  they  attempt  to  discredit 
them,  and  him,  on  the  ground  that  they  are  wrought  by 
collusion  with  Satan. 

Jesus  at  once  shows  both  the  absurdity  and  the  wicked- 
ness^ of  their  suggestion.  He  indicates  the  first  by  the 
pertinent  question:  "How  can  Satan  cast  out  Satan?" 
The  suggestion  involves  an  evident  contradiction.  Jesus 
illustrates  this  principle  by  two  close  analogies:  "If  a 
kingdom  be  divided  against  itself,  that  kingdom  cannot 
stand,"  and  if  a  household  "be  divided  against  itself," 
that  household  cannot  stand.  So  if  Satan  is  enabling 
Jesus  to  cast  out  his  subject  demons,  the  kingdom  and 
house  of  Satan  must  be  divided.  It  is  absurd  to  suppose 
that  he  is  fighting  against  himself. 

Our  Lord  now  uses  another  image  to  assert  positively 
what,  so  far,  he  has  stated  negatively:  "No  one  can  enter 
into  the  house  of  the  strong  man,  and  spoil  his  goods,  ex- 
cept he  first  bind  the  strong  man;  and  then  he  will  spoil 
his  house."  That  is  to  say,  not  only  is  it  absurd  to  sug- 
gest that  Satan  is  helping  Jesus,  but,  the  fact  is,  Jesus 
is  despoiling  Satan;  he  is  deieating  him  and  robbing  him 
of  his  power,  and  taking  from  him  his  property,  his  pos- 
sessions, and  his  servants. 

So  real  is  this  antagonism  between  Jesus  and  Satan  that 
the  charge  of  the  Pharisees,  while  absurd,  is  still  more 
extremely  sinful.  It  is  blasphemous,  and  this  blasphemy 
is    against    the    Holy    Spirit.     Therefore,     Jesus   adds, 


Mark  3:  31-35      THE  SECOND  PERIOD  67 

"Verily  I  say  unto  you,  All  their  sins  shall  be  forgiven 
unto  the  sons  of  men,  and  their  blasphemies  wherewith 
soever  they  shall  blaspheme:  but  whosoever  shall  blas- 
pheme against  the  Holy  Spirit  hath  never  forgiveness, 
but  is  guilty  of  an  eternal  sin:  because  they  said.  He  hath 
an  unclean  spirit."  The  meaning  is  quite  evident.  Jesus 
performed  his  works  by  the  power  of  the  Holy  Spirit; 
to  declare,  therefore,  that  he  performed  them  by  the  power 
of  the  Devil,  was  to  blaspheme  the  Holy  Spirit;  it  was  to 
confuse  all  moral  distinctions;  it  was  to  confound  all 
moral  values;  it  was  to  reveal  on  the  part  of  the  speakers 
an  unpardonable  moral  blindness.  That  the  scribes  who 
accused  our  Lord  were  fully  conscious  of  what  they  were 
implying,  is  by  no  means  certain ;  but  surely  by  these  words 
of  Jesus  they  were  solemnly  warned  that  it  would  be  a  sin 
which  could  not  be  forgiven  intentionally  to  ascribe 
Satanic  power  to  the  divine  Son  of  God.  Probably  there 
is  little  danger  that  anyone  to-day  may  commit  this 
unpardonable  sin  of  blaspheming  against  the  Holy  Spirit; 
but  do  not  Christians  need  to  be  warned  against  "grieving" 
and  "quenching"  the  Spirit;  and  are  not  others  in  peril 
of  "resisting  the  Holy  Spirit"  and  of  thus  incurring  eternal 
death? 

3.    The  Mother  and  Brethren  of  Jesus.     Ch.  3  :  31-35 

31  And  there  come  his  mother  and  his  brethren;  and, 
standing  without,  they  sent  unto  him,  calling  him.  32  And  a 
multitude  was  sitting  about  him ;  and  they  say  unto  him,  Be- 
hold, thy  mother  and  thy  brethren  without  seek  for  thee.  33 
And  he  answereth  them,  and  saith.  Who  is  my  mother  and  my 
brethren?  34  And  looking  round  on  them  that  sat  round 
about  him,  he  saith.  Behold,  my  mother  and  my  brethren! 
35  For  whosoever  shall  do  the  will  of  God,  the  same  is  my 
brother,  and  sister,  and  mother. 

Here  Jesus  finds  himself  in  one  of  the  most  painful 
situations,  one  of  the  most  delicate  dilemmas  of  his 
earthly  ministry.  "There  come  his  mother  and  his  breth- 
ren; and,  standing  without,  they  sent  unto  him,  calling 
him."  The  purpose  of  their  errand  has  already  been 
declared.     They  believe  Jesus  to  be  insane,  and  they  are 


68  EASTERN  GALILEE  Mark  4:  1-4 

intending  to  stop  his  work.  What  can  Jesus  do?  He 
cannot  be  untrue  to  his  mission;  he  will  not  be  unkind 
to  his  mother.  He  cannot  allow  an  interruption  of  his 
task;  he  must  not  appear  wanting  in  human  sympathy. 
The  difficulty  is  very  real,  but  it  is  met  with  divine  wisdom; 
Jesus  finds  in  it  the  occasion  for  proclaiming  an  immortal 
■truth:  namely,  the  real  kindred  of  Christ  are  those  who, 
as  his  disciples,  are  doing  the  will  of  God.  "And  he 
answereth  them,  and  saith.  Who  is  my  mother  and  my 
brethren?  And  looking  round  .  .  .  about  him,  he 
saith.  Behold,  my  mother  and  my  brethren!  For  whoso- 
ever shall  do  the  will  of  God,  the  same  is  my  brother,  and 
sister,  and  mother." 

Such  a  reply  could  not  have  offended  Mary  and  her 
sons.  Jesus  did  not  repudiate  them ;  he  did  not  refuse  to 
recognize  them.  He  suggested  that  those  sacred  human 
relationships  which  they  sustained  to  him,  were  symbols 
of  that  spiritual  kinship  with  him  which  is  enjoyed  by 
those  who  do  the  will  of  God.  However,  there  was  in  his 
words  a  certain  subtle  rebuke.  He  looked  around  upon 
his  followers,  as  he  spoke  of  those  who  were  doing  the  will 
of  God.  Did  he  not  thus  intimate  that,  if  these  brothers 
according  to  the  flesh  failed  to  understand  him,  failed  to 
sympathize  with  him,  refused  to  be  his  followers,  they 
were  not  then  doing  the  will  of  God,  they  were  not  his 
spiritual  kindred?  Is  it  not  a  solemn  intimation  that 
men,  to-day,  who  refuse  to  follow  Christ  are  not  then  doing 
the  will  of  God?  Is  it  not  further  an  intimation  that 
those  who  do  profess  to  be  his  followers  must  show  their 
spiritual  kinship  with  him  by  daily  devoted  obedience 
to  the  divine  will? 

4.     The  Parable  of  the  Sower.     Ch.  4  :  1-25 

1  And  again  he  began  to  teach  by  the  sea  side.  And 
there  is  gathered  unto  him  a  very  great  multitude,  so  that  he 
entered  into  a  boat,  and  sat  in  the  sea ;  and  all  the  multitude 
were  by  the  sea  on  the  land.  2  And  he  taught  them  many 
things  in  parables,  and  said  unto  them  in  his  teaching,  3 
Hearken:  Behold,  the  sower  went  forth  to  sow:  4  and  it 
came  to  pass,  as  he  sowed,  some  seed  fell  by  the  way  side, 


Mark  4: 5-25        THE  SECOND  PERIOD  69 

and  the  birds  came  and  devoured  it.  5  And  other  fell  on 
the  rocky  ground,  where  it  had  not  much  earth ;  and  straight- 
way it  sprang  up,  because  it  had  no  deepness  of  earth :  6  and 
when  the  sim  was  risen,  it  was  scorched;  and  because  it 
had  no  root,  it  withered  away.  7  And  other  fell  among  the 
thorns,  and  the  thorns  grew  up,  and  choked  it,  and  it  yielded 
no  fruit.  8  And  others  fell  into  the  good  ground,  and 
yielded  fruit,  growing  up  and  increasing;  and  brought  forth, 
thirtyfold,  and  sixtyfold,  and  a  hundredfold.  9  And  he 
said.  Who  hath  ears  to  hear,  let  him  hear. 

10  And  when  he  was  alone,  they  that  were  about  him  with 
the  twelve  asked  of  him  the  parables.  1 1  And  he  said  unto 
them,  Unto  you  is  given  the  mystery  of  the  kingdom  of  God: 
but  unto  them  that  are  without,  all  things  are  done  in  par- 
ables: 12  that  seeing  they  may  see,  and  not  perceive;  and 
hearing  they  may  hear,  and  not  understand;  lest  haply 
they  should  turn  again,  and  it  should  be  forgiven  them. 
13  And  he  saith  unto  them.  Know  ye  not  this  parable?  and 
how  shall  ye  know  all  the  parables?  14  The  sower  soweth 
the  word.  15  And  these  are  they  by  the  way  side,  where 
the  word  is  sown;  and  when  they  have  heard,  straightway 
Cometh  Satan,  and  taketh  away  the  word  which  hath  been 
sown  in  them.  16  And  these  in  like  manner  are  they 
that  are  sown  upon  the  rocky  places,  who,  when  they  have 
heard  the  word,  straightway  receive  it  with  joy;  17  and  they 
have  no  root  in  themselves,  but  endure  for  a  while;  then, 
when  tribulation  or  persecution  ariseth  because  of  the  word, 
straightway  they  stumble.  18  And  others  are  they  that  are 
sown  among  the  thorns;  these  are  they  that  have  heard  the 
word,  19  and  the  cares  of  the  world,  and  the  deceitfulness  of 
riches,  and  the  lusts  of  other  things  entering  in,  choke  the 
word,  and  it  becometh  unfruitful.  20  And  those  are  they 
that  were  sown  upon  the  good  ground ;  such  as  hear  the  word, 
and  accept  it,  and  bear  fruit,  thirtyfold,  and  sixtyfold,  and  a 
hundredfold. 

21  And  he  said  unto  them.  Is  the  lamp  brought  to  be  put 
under  the  bushel,  or  under  the  bed,  and  not  to  be  put  on  the 
stand?  22  For  there  is  nothing  hid,  save  that  it  should 
be  manifested;  neither  was  anything  made  secret,  but  that  it 
should  come  to  light.  23  If  any  man  hath  ears  to  hear,  let 
him  hear.  24  And  he  said  unto  them.  Take  heed  what  ye 
hear:  with  what  measure  ye  mete  it  shall  be  measured 
unto  you;  and  more  shall  be  given  unto  you.  25  For  he 
that  hath,  to  him  shall  be  given :  and  he  that  hath  not,  from 
him  shall  be  taken  away  even  that  which  he  hath. 


70  EASTERN  GALILEE  Mark  4: 1-25 

Mark  is  the  Gospel  of  deeds  rather  than  words.  In 
comparison  with  Matthew,  or  Luke,  or  John,  it  contains 
many  miracles,  but  few  parables  or  discourses.  This 
general  statement,  however,  may  be  misleading.  It 
may  make  one  forget  how  much  valuable  teaching,  given 
by  Jesus,  is  recorded  in  this  second  Gospel.  It  is  notice- 
able indeed  that  some  of  the  parables  common  to  the  other 
writers  are  related  by  Mark  with  great  fullness,  and  in  this 
first  chapter  which  records  the  teachings  of  Jesus  there 
is  one  parable  which  is  found  in  this  Gospel  alone;  it  is 
that  of  the  secret  growth  of  the  seed.  It  is  also  worthy 
of  note  that  the  parable  which  is  related  most  minutely, 
and  which  is  set  forth  in  the  Gospel  record  in  this  fourth 
chapter,  is  the  parable  which  embodies  an  exhortation  to 
carefulness  in  hearing.  Its  message  is  essentially  one 
which  reminds  us  of  the  responsibility  which  rests  upon 
those  who  enjoy  the  opportunity  of  listening  to  the 
teachings  of  our  Lord. 

The  pulpit  which  Jesus  occupies,  when  pronouncing  this 
first  parable,  is  the  little  boat  which  we  have  seen  before, 
which  Jesus  found  it  necessary  to  enter  in  order  that  he 
might  escape  the  pressure  of  the  multitudes  as  they 
crowded  about  him.  It  is  a  picturesque  scene  which 
Mark  paints  for  us.  We  see  the  throngs  gathered  on  the 
shore,  and  our  Saviour  sitting  in  the  little  boat  which 
float  on  the  smooth  surface  of  the  inland  lake.  The 
parable  which  he  first  utters  is  commonly  called  the 
parable  of  the  Sower.  It  might  properly  be  designated 
the  parable  of  the  Soils;  for  the  main  message  is  sug- 
gested by  the  different  kinds  of  soil  upon  which  the  sower 
is  said  to  cast  his  seed.  These  are  used  by  our  Lord  to 
picture  different  kinds  of  hearers. 

The  first  are  described  as  "they  by  the  way  side." 
The  reference  is  not  to  a  road,  but  to  the  hard-beaten  path 
which  separated  the  fields  of  grain.  The  seed  which  fell 
on  such  a  surface  was  unable  to  take  root.  The  birds 
of  the  air  soon  devoured  it.  There  are  some  hearers  whose 
hearts  are  so  hardened  by  selfish  desire  and  evil  habit  that 
no  message  can  find  lodgment.  No  sooner  has  the  Word 
been  preached  in  their  hearing  than  other  thoughts,  like 


Mark  4: 1-25       THE  SECOND  PERIOD  71 

messengers  of  Satan,  come  to  take  from  their  minds  and 
memories  what  has  been  spoken. 

The  second  class  is  described  as  "they  that  are  sown  upon 
the  rocky  places."  The  reference  is  not  to  soil  in  which 
stones  are  found,  but  rather  to  a  thin  layer  of  soil  covering 
a  rock.  The  soil  is  good,  but  it  lacks  depth.  Accordingly, 
the  seed  soon  springs  up  and  grows  the  more  rapidly  be- 
cause of  the  reflected  warmth  of  the  sun;  but  as  the  roots 
strike  downward  they  meet  the  impenetrable  rock,  and 
the  springing  grain  soon  withers  under  the  blighting  sun. 
By  this  figure,  our  Lord  describes  those  who  are  ready  to 
receive  the  message  which  has  been  brought.  Their 
emotions  are  easily  stirred;  but  they  lack  depth  of  con- 
viction, and  when  tribulations  or  persecutions  come, 
because  of  their  merely  nominal  acceptance  of  the  truth 
they  soon  fall  away  and  are  offended. 

The  third  class  is  described  by  Jesus  as  "they  that  are 
sown  among  the  thorns."  The  reference  is  to  seed  which 
falls  in  soil  where  thorns  have  begun  to  sprout.  The  seed 
takes  root;  it  springs  up  with  promise;  but  the  thorns 
grow  and  choke  the  grain,  so  that  it  can  bear  no  fruit. 
By  this  figure  our  Lord  describes  those  who  gladly  hear 
his  Word,  who  sincerely  accept  the  truth  which  it  contains, 
who  begin  a  life  of  faith,  but  who  in  time  are  overcome  by 
the  cares  and  riches  and  pleasures  of  life,  so  that  they  are 
unfruitful  as  followers  of  Christ. 

Last  of  all,  Jesus  describes  a  class  "that  were  sown  upon 
the  good  ground,"  who  "bear  fruit,  thirtyfold,  and  sixty- 
fold,  and  a  hundredfold."  By  this  figure  he  describes  the 
true  hearers,  who  not  only  receive  the  Word,  but  who  allow 
it  to  influence  their  lives  and  who  as  a  result  produce  the 
peaceable  fruit  of  righteousness,  and  themselves  become 
centers  of  Christian  influence  and  messengers  of  divine  truth. 

This  parable  is  spoken  by  Jesus  in  the  hearing  of  the 
multitude,  but  the  explanation  is  given  in  private  to  his 
disciples  and  to  those  who  are  accompanying  them.  It 
is  obviously  a  great  advantage  to  us  to  have  an  inter- 
pretation given  which  is  so  authoritative  and  clear;  but 
our  Lord  prefaces  his  explanation  of  th-e  parable  by  words 
which  have  occasioned  no  little  difficulty:    "And  he  said 


72  EASTERN  GALILEE  Mark  4:  1-25 

unto  them,  Unto  you  is  given  the  mystery  of  the  kingdom 
of  God:  but  unto  them  that  are  without,  all  things  are 
done  in  parables:  that  seeing  they  may  see,  and  not  per- 
ceive; and  hearing  they  may  hear,  and  not  understand; 
lest  haply  they  should  turn  again,  and  it  should  be  for- 
given them."  A  "mystery"  in  Bible  language  means, 
not  something  which  is  difficult  to  understand,  but  a 
truth  formerly  hidden  and  now  revealed.  Thus,  "the 
mystery  of  the  kingdom"  signifies  a  truth  concerning  the 
Kingdom  which  a  human  mind  would  not  have  dis- 
covered, but  which  Jesus  has  declared.  He  says  that  he 
employs  parables  so  that  such  truths  may  be  made  plain 
to  his  followers,  but  may  not  be  understood  by  those  who 
are  unwilling  to  trust  and  to  serve  him.  The  latter  may 
see  without  really  perceiving,  they  may  hear  without  truly 
understanding.  They  are  not  allowed  to  know  the  truth 
which  might  lead  to  repentance  and  forgiveness. 

It  is  in  reference  to  the  true  purpose  of  the  parables 
that  Jesus  utters  the  words  which  follow.  In  the  inter- 
pretation which  he  proceeds  to  give,  he  asks  whether  a 
lamp  is  bought  to  put  under  the  bushel  or  on  the  stand. 
Obviously,  a  lamp  is  intended  to  give  light.  Such,  too, 
is  the  real  purpose  of  a  parable.  It  is  not  intended  to 
conceal  but  to  reveal  truth.  It  is  necessary,  however, 
for  one  who  would  understand,  to  consider  the  message 
with  all  diligence  and  seriousness.  Our  Lord  enforces 
this  admonition  by  adding:  "Take  heed  what  ye  hear: 
with  what  measure  ye  mete  it  shall  be  measured  unto  you; 
and  more  shall  be  given  unto  you.  For  he  that  hath,  to 
him  shall  be  given:  and  he  that  hath  not,  from  him  shall 
be  taken  away  even  that  which  he  hath."  By  this  our 
Lord  means  to  indicate  that  those  who  accept  only  a  part 
of  his  teaching  must  expect  to  receive  but  little  more; 
but  those  who  carefully  heed  all  that  he  speaks  may  expect 
their  understanding  to  be  enlarged  and  their  knowledge 
to  be  increased.  It  is  a  great  privilege  to  hear  the  Word 
of  Christ,  but  unbelief  or  indifference  will  result  in  con- 
tinued ignorance;  while  the  heart  that  is  open  to  receive 
and  to  obey  the  message  of  the  Master  will  be  enlarged 
by  ever  greater  stores  of  truth. 


Mark  4:  26-29      THE  SECOND  PERIOD  73 

5.     The  Parable  of  the  Growing  Grain.     Ch.  4  :  26-29 

26  And  he  said,  So  is  the  kingdom  of  God,  as  if  a  man 
should  cast  seed  upon  the  earth;  27  and  should  sleep  and 
rise  night  and  day,  and  the  seed  should  spring  up  and  grow, 
he  knoweth  not  how.  28  The  earth  beareth  fruit  of  herself; 
first  the  blade,  then  the  ear,  then  the  full  grain  in  the  ear. 
29  But  when  the  fruit  is  ripe,  straightway  he  putteth  forth 
the  sickle,  because  the  harvest  is  come. 

This  is  the  only  parable  recorded  by  Mark  which  can 
be  found  in  no  other  part  of  the  Bible;  and  it  might  be 
expected  that  it  would  be  recorded  here,  for  this  is  a  par- 
able for  the  servants  of  Christ,  and  Mark  is  the  Gospel 
of  the  mighty  Servant,  the  wonder-working  Son  of  God. 
The  parable  of  the  Sower,  which  immediately  precedes, 
teaches  the  responsibility  of  those  who  hear  the  gospel 
message;  this  parable  contains  a  lesson  for  those  who  pro- 
claim this  message.  The  first  parable  depicted,  by  various 
kinds  of  soil,  the  hearts  of  different  hearers;  this  parable 
illustrates  the  right  attitude  of  mind  for  one  who  preaches 
the  Word,  and  then  leaves  the  results  with  the  Lord. 
Even  the  first  parable  contains  a  warning  for  the  messenger 
of  Christ:  he  should  not  expect  all  seed  to  fall  on  good 
ground.  This  parable  likewise  suggests  a  warning:  the 
sower  must  not  expect  ripe  grain  to  appear  immediately. 
The  processes  of  life  are  mysterious;  the  growth  of 
grain  is  gradual,  "first  the  blade,  then  the  ear,  then  the 
full  grain  in  the  ear." 

Thus  the  parable  depicts  three  different  periods  in  the 
experience  of  a  farmer,  first  that  of  faithful  sowing,  then 
that  of  patient  waiting,  and  lastly  that  of  joyful  reaping. 
Jesus  declares  that  this  experience  is  similar  to  that  of 
one  who  proclaims  the  message  of  salvation.  His  task  is 
to  sow  the  seed  faithfully;  the  production  of  the  harvest 
is  in  the  hands  of  God.  This  sowing  may  be  dil^cult  and 
painful;  it  may  involve  hardship  and  sacrifice  and  pain; 
but  when  the  seed  has  been  carefully  planted,  then  one 
can  rest.  He  can  "sleep  and  rise  night  and  day,"  for  by 
processes  of  which  he  is  ignorant,  and  which  he  does 
not  seek  to  discover,  the  seed  will  "spring  up  and  grow, 
he  knoweth  not  how."    There  are  forces  in  the  earth,  and 


74  EASTERN  GALILEE        Mark  4: 26-29 

rain  and  sunlight  and  summer  air;  over  these  the  sower  has 
no  control;  but  he  trusts  that,  if  he  has  sown  good  seed, 
these  influences  will  combine  to  produce  the  ripe  grain. 
Happy  is  the  Christian  messenger  who  has  learned  to  wait 
patiently  for  the  harvest  when  he  has  faithfully  scattered 
the  seed,  to  do  his  work  carefully  and  to  leave  the  results 
with  God! 

"The  earth  beareth  fruit  of  herself;"  the  earth  possesses 
properties  adapted  to  the  seed,  and  the  seed  possesses  a 
principle  or  germ  of  life  which  the  earth  can  nurture; 
but  no  human  power  is  needed,  no  influence  of  man  could 
cause  the  seed  to  fructify  or  the  grain  to  sprout.  So  it  is 
that  the  human  heart  is  prepared  to  receive  the  Word  of 
God,  and  by  divine  forces  new  life  is  produced  and  de- 
veloped until  there  is  brought  forth  the  ripened  fruit  of 
Christian  character  and  service.  This  perfected  adapta- 
tion between  the  gospel  message  and  the  heart  of  man  is 
possibly  one  of  the  chief  lessons  of  this  parable. 

This  period  of  patient  waiting  for  the  harvest  also 
teaches  us  that,  normally,  the  growth  of  spiritual  life  is 
gradual.  According  to  the  claims,  and  probably  the 
experience,  of  some,  the  attainment  of  complete  sanctifica- 
tion  and  of  the  highest  life  is  sudden,  even  instantaneous; 
in  most  cases,  surely,  the  development  of  Christian  life 
and  experience  is  gradual,  "first  the  blade,  then  the  ear, 
then  the  full  grain  in  the  ear."  The  actual  birth  of  the 
new  life  is  mysterious  and  hidden;  just  how  the  seed  fruc- 
tifies no  one  knows;  but  surely  if  there  is  life  it  will 
manifest  itself,  there  will  be  a  "blade"  at  least.  Time  has 
been  required  for  even  this;  more  time  will  be  required 
for  "the  ear"  to  form  on  the  growing  plant;  and  even  this 
unripe  ear  will  be  bitter  and  unfit  for  food.  Not  all 
Christians  are  lovely,  even  though  they  are  Christians; 
but  if  there  is  real  life,  if  the  stalks  are  not  "tares"  but 
wheat,  there  will  surely  com.e  a  time  of  maturity  when 
in  the  ear  will  appear  the  full  grain,  the  fruit  of  more  per- 
fect love  and  joy  and  peace  and  long-suffering  and  gentle- 
ness and  meekness  and  self-control. 

Surely  this  truth  is  not  intended  to  make  Christians 
satisfied  with  imperfect  attainments  and  stunted  growth 


Mark  4:  30-34      THE  SECOND  PERIOD  75 

and  fruitless  lives.  It  is  rather  designed  to  make  them 
suspicious  of  forcing  processes,  of  magical  and  instan- 
taneous developments,  and  to  lead  them  to  seek  by  normal 
methods,  by  the  use  of  ordinary  means  of  grace,  to  de- 
velop within  them  the  peaceable  fruits  of  righteousness. 

Most  of  all,  the  parable  is  designed  to  encourage  the 
Christian  worker  to  wait  the  gradual  fulfillment  of  the 
plans  and  purposes  of  God.  After  long  nights  and  days 
of  patient  expectation  the  harvest  will  come,  the  fruits  of 
his  labors  will  appear,  and  he  who  has  gone  forth  with 
weeping  bearing  precious  seed,  "shall  doubtless  come  again 
with  joy,  bringing  his  sheaves  with  him." 

6.    The  Parable  of  the  Mustard  Seed.    Ch.  4  :  30-34 

30  And  he  said,  How  shall  we  liken  the  kingdom  of  God? 
or  in  what  parable  shall  we  set  it  forth?  31  It  is  like  a  grain 
of  mustard  seed,  which,  when  it  is  sown  upon  the  earth, 
though  it  be  less  than  all  the  seeds  that  are  upon  the  earth, 
32  yet  when  it  is  sown,  groweth  up,  and  becometh  greater 
than  all  the  herbs,  and  putteth  out  great  branches;  so  that 
the  birds  of  the  heaven  can  lodge  under  the  shadow  thereof. 

33  And  with  many  such  parables  spake  he  the  word  unto 
them,  as  they  were  able  to  hear  it;  34  and  without  a  parable 
spake  he  not  unto  them:  but  privately  to  his  own  disciples 
he  expotmded  all  things. 

Jesus  gives  one  more  parable,  to  teach  another  aspect 
of  truth  in  reference  to  the  Kingdom.  He  first  turns  to 
his  hearers  and  asks,  "How  shall  we  liken  the  kingdom  of 
God?  or  in  what  parable  shall  we  set  it  forth?"  We  can 
imagine  that  the  disciples  were  thus  prepared  for  some 
splendid  picture  of  imposing  imagery.  How  startled  must 
they  have  been  when  he  replies  to  his  own  question,  "It 
is  like  a  grain  of  mustard  seed."  Our  Lord  was  fully 
conscious  how  insignificant  his  cause  must  appear  to  his 
enemies,  and  even  to  the  multitudes  who  listened  to  his 
words.  Until  now  he  had  only  a  small  band  of  followers; 
they  were  obscure  men  and  powerless.  The  rulers  hated 
him  and  were  plotting  his  death.  Could  this  movement, 
which  Jesus  was  heading,  be  the  glorious  Kingdom  of  which 
the  prophets  had  spoken?    Jesus  reminds  his  hearers  that 


76  EASTERN  GALILEE         Mark  4: 35-37 

however  contemptible  his  cause  may  now  appear,  it  will 
yet  attain  proportions  which  will  engage  the  attention  of 
the  whole  world.  Some  interpreters  suggest  the  fact  that 
the  mustard  seed  never  develops  into  an  actual  tree; 
it  is  "a  garden  shrub  outdoing  itself,  but  a  garden  shrub 
still";  and  they  suggest  that  it  pictures  the  insubstantial, 
pretentious  systems,  with  which  Christianity  at  times  has 
been  identified,  and  the  various  forms  it  yet  may  assume 
before  the  perfected  Kingdom  of  God  appears  upon  earth. 
Such  interpreters  also  identify  the  birds  of  heaven  with  the 
agents  of  Satan  of  which  we  read  in  the  parable  of  the 
Sower,  and  which  have  found  a  place  in  the  imperial, 
formal,  worldly  systems  which  have  assumed  the  name  of 
Christian.  Whatever  the  particular  phases  may  be 
through  which  the  visible  Kingdom  of  God  may  pass,  the 
purpose  of  Christ,  in  this  parable,  is  to  contrast  its  insignifi- 
cant beginnings  with  its  future  growth;  and  for  purposes 
of  comparison  he  wisely  selects  a  natural  object  which  is 
proverbially  small,  but  which  can  develop  into  a  plant  of 
astonishing  size,  until  it  becomes  "greater  than  all  the 
herbs." 

To  this  parable  Mark  appends  the  statement  that  the 
three  which  he  has  recorded  are  but  samples  of  the  many 
parables  spoken  by  Jesus;  and  that  the  Master  graciously 
adapted  his  teaching  to  the  capacity  of  his  followers 
"as  they  were  able  to  hear  it";  and  further,  that  in 
teaching  concerning  the  Kingdom  he  found  it  necessary 
to  present  the  truth  in  the  form  of  parables  which  he 
privatel}^  interpreted  to  his  disciples.  What  a  wonderful 
Teacher  he  was!  What  an  Example  for  those  who  desire 
to  proclaim  his  truth!  How  truly  may  we  expect  him,  by 
his  spirit,  to  reveal  to  those  who  meet  with  him  in  secret 
the  mysteries  of  his  grace! 

7.     Jesus  StiUs  the  Storm.     Ch.  4:  35-41 

35  And  on  that  day,  when  even  was  come,  he  saith  unto 
them,  Let  us  go  over  imto  the  other  side.  36  And  leaving 
the  multitude,  they  take  him  with  them,  even  as  he  was,  in 
the  boat.  And  otiier  boats  were  with  him.  37  And  there 
ariseth  a  great  storm  of  wind,  and  the  waves  beat  into  the 


Mark  4:  38-41      THE  SECOND  PERIOD  77 

boat,  insomuch  that  the  boat  was  now  filling.  38  And  he 
himself  was  in  the  stem,  asleep  on  the  cushion:  and  they 
awake  him,  and  say  unto  him.  Teacher,  carest  thou  not  that 
we  perish?  39  And  he  awoke,  and  rebuked  the  wind,  and 
said  unto  the  sea.  Peace,  be  still.  And  the  wind  ceased, 
and  there  was  a  great  calm.  40  And  he  said  unto  them, 
Why  are  ye  fearful?  have  ye  not  yet  faith?  41  And  they 
feared  exceedingly,  and  said  one  to  another.  Who  then  is 
this,  that  even  the  wind  and  the  sea  obey  him? 

Jesus  was  a  matchless  Teacher;  but  in  this  Gospel  he 
appears  even  more  distinctly  as  the  mighty  Worker. 
Thus  when  Mark  has  recorded  a  group  of  pregnant  par- 
ables he  turns  at  once  to  relate  a  cycle  of  impressive 
miracles.  These  are  four  in  number,  and  together  they 
form  a  series  which  is  climacteric  and  complete.  First 
Jesus  shows  his  power  over  the  forces  of  nature,  next  over 
the  demons  of  the  spirit  world,  then  over  the  ravages  of 
disease,  and  finally  over  death. 

The  first,  then,  of  these  miracles  is  the  stilling  of  a 
storm.  The  long  day  of  teaching  is  ending.  "Even  was 
come."  The  weary  Teacher  bids  his  disciples  turn  toward 
the  opposite  shore  the  bow  of  the  little  boat  which  he  has 
been  using  as  a  pulpit.  He  wishes  to  escape  from  the 
crowds  to  the  solitudes  on  the  eastern  side  of  the  lake. 
There  is  no  delay  for  preparation;  "they  take  him  with 
them,  even  as  he  was,  in  the  boat";  and  soon  the  Master, 
exhausted  by  his  labors  is  "asleep  on  the  cushion,"  "in 
the  stern."  Suddenly  "there  ariseth  a  great  storm  of 
wind,  and  the  waves  beat  into  the  boat,  insomuch  that 
the  boat  was  now  filling." 

Such  storms  were  frequent  on  Galilee.  Should  we  not 
pause  at  once  to  recall  how  frequent  they  are  in  the  lives 
of  Christians?  To  follow  the  Master  does  not  mean 
"smooth  sailing"  always,  or  cloudless  skies.  Even  when 
we  are  very  near  him,  when  no  sin  or  doubt  separates  be- 
tween, even  then  the  tempests  burst;  circumstances  seem 
against  us;  the  waves  threaten  to  engulf;  the  skies  grow 
black. 

This  could  have  been  no  usual  storm.  Those  sturdy 
fisherman  who  were  managing  the  boat  for  their  Master 


78  EASTERN  GALILEE        Mark  4: 35-41 

had  lived  on  that  lake.  They  knew  every  mood  of  its 
fickle  winds.  Yet,  even  these  men  were  in  despair.  They 
awoke  Jesus,  "and  say  unto  him,  Teacher,  carest  thou 
not  that  we  perish?"  Their  appeal  expressed  the  extrem- 
ity of  their  fear,  but  it  contained  an  implied  rebuke: 
the  Master  did  not  care;  he  either  did  not  know,  or  he 
was  not  concerned,  about  their  peril.  So  we  sometimes 
think,  or  even  say.  We  really  feel,  in  the  overwhelming 
storm,  that  the  loving  Master  is  indifferent  to  our  need. 
Even  in  such  unbelief  it  is  well  to  cry  out  to  him  for  help. 

Their  appeal  indicated  even  more:  it  intimated  a  spirit 
of  presumption.  They  seem  to  have  assumed  that  the 
Master  was  neglecting  his  duty;  that  it  was  his  obligation 
to  protect  them ;  that  he  was  guilty  of  neglect,  and  that  he 
must  save  them  whether  it  was  his  desire  or  not.  Thus 
closely  in  our  own  hearts  doubt  is  united  at  times  with  a 
presumptuous  demand.  We  come  to  the  Master  for  help, 
but  we  seem  to  assume  that  his  relief  and  deliverance  are 
matters  of  debt  and  not  of  grace.  We  may  supplicate  the 
Master;  we  must  not  complain,  we  dare  not  reprove. 

"And  he  awoke,  and  rebuked  the  wind,  and  said  unto 
the  sea,  Peace,  be  still.  And  the  wind  ceased,  and  there 
was  a  great  calm."  What  contrasts  are  pictured  here! 
We  see  the  human  weariness  of  the  sleeping  Teacher; 
we  hear  the  divine  voice  of  the  "Ruler  of  all  Nature." 
He  had  power  to  rebuke  the  winds  and  waves;  surely  his 
Spirit  can  breathe  peace  to-day  into  the  troubled  soul, 
i  Jesus  not  only  rebuked  the  storm;  he  also  rebuked  his 
disciples.  Tenderly,  lovingly,  none  the  less  truly,  he 
censured  their  faithless  fear,  "Why  are  ye  fearful?  have  ye 
not  yet  faith?"  There  is  a  searching  message  in  those 
words,  "not  yet."  After  all  they  had  seen  and  heard, 
the  disciples  should  have  trusted  the  Master  and  should 
have  believed  themselves  safe  in  his  company.  How  much 
more  reason  for  faith  have  we,  who  now  know,  not  only 
the  miracles  of  the  Man  of  Galilee,  but  the  continued 
marvels  of  a  risen  Lord! 

The  closing  sentence  of  the  story  contains  a  fine  use  of 
words.  Jesus  rebuked  them  for  having  feared ;  but  when 
he  had  rebuked  them,  we  read,  "They  feared  exceedingly, 


Mark  5:  1-15        THE  SECOND  PERIOD  79 

and  said  one  to  another,  Who  then  is  this,  that  even  the 
wind  and  the  sea  obey  him?"  They  had  been  terrified 
by  the  storm ;  but  now  they  gazed  in  wondering  awe  upon  a 
Being  whose  power  was  so  manifestly  divine.  Sometimes 
the  deliverances  wrought  by  our  Lord  so  reveal  his  pres- 
ence and  power  that  his  followers  are  more  deeply  moved 
than  they  were  by  the  perils  which  threatened.  Whether 
mastering  the  storm  on  the  inland  lake,  or  standing  unseen 
in  our  midst  to-day,  he  appears,  to  the  eye  of  faith,  clothed 
in  divine  energy  and  power,  the  mighty  Servant,  the 
wonder-working  Son  of  God. 

8.    The  Gerasene  Demoniac.    Ch.  5  :  1-20 

1  And  they  came  to  the  other  side  of  the  sea,  into  the 
country  of  the  Gerasenes.  2  And  when  he  was  come  out 
of  the  boat,  straightway  there  met  him  out  of  the  tombs 
a  man  with  an  unclean  spirit,  3  who  had  his  dwelling  in  the 
tombs :  and  no  man  could  any  more  bind  him,  no,  not  with  a 
chain;  4  because  that  he  had  been  often  bound  with  fetters 
and  chains,  and  the  chains  had  been  rent  asunder  by  him, 
and  the  fetters  broken  in  pieces:  and  no  man  had  strength 
to  tame  him.  5  And  always,  night  and  day,  in  the  tombs 
and  in  the  mountains,  he  was  crying  out,  and  cutting  himself 
with  stones.  6  And  when  he  saw  Jesus  from  afar,  he  ran 
and  worshipped  him;  7  and  crying  out  with  a  loud  voice,  he 
saith.  What  have  I  to  do  with  thee,  Jesus,  thou  Son  of  the 
Most  High  God?  I  adjure  thee  by  God,  torment  me  not. 
8  For  he  said  unto  him.  Come  forth,  thou  unclean  spirit, 
out  of  the  man.  9  And  he  asked  him.  What  is  thy  name? 
And  he  saith  unto  him,  My  name  is  Legion ;  for  we  are  many. 
10  And  he  besought  him  much  that  he  would  not  send  them 
away  out  of  the  country.  11  Now  there  was  there  on  the 
mountain  side  a  great  herd  of  swine  feeding.  12  And  they 
besought  him,  saying,  Send  us  into  the  swine,  that  we  may 
enter  into  them.  13  And  he  gave  them  leave.  And  the 
imclean  spirits  came  out,  and  entered  into  the  swine :  and  the 
herd  rushed  down  the  steep  into  the  sea,  in  number  about 
two  thousand;  and  they  were  drowned  in  the  sea.  14  And 
they  that  fed  them  fled,  and  told  it  in  the  city,  and  in  the 
country.  And  they  came  to  see  what  it  was  that  had  come  to 
pass.  15  And  they  come  to  Jesus,  and  behold  him  that 
was  possessed  with  demons  sitting,  clothed  and  in  his  right 
mind,  even  him  that  had  the  legion :    and  they  were  afraid. 


80  EASTERN  GALILEE         Mark  5:  16-20 

16  And  they  that  saw  it  declared  unto  them  how  it  befell 
him  that  was  possessed  with  demons,  and  concerning  the 
swine.  17  And  they  began  to  beseech  him  to  depart  from 
their  borders.  18  And  as  he  was  entering  into  the  boat,  he 
that  had  been  possessed  with  demons  besought  him  that  he 
might  be  with  him.  19  And  he  suffered  him  not,  but  saith 
unto  him,  Go  to  thy  house  unto  thy  friends,  and  tell  them  how 
great  things  the  Lord  hath  done  for  thee,  and  how  he  had 
mercy  on  thee.  20  And  he  went  his  way,  and  began  to 
publish  in  Decapolis  how  great  things  Jesus  had  done  for 
him:   and  all  men  marvelled. 

Even  Mark,  the  master  painter,  has  given  us  few  pic- 
tures which  will  compare  with  this  in  vividness  and  terror 
and  majesty  and  power.  The  ministry  of  Jesus  is  marked 
by  many  cases  of  demon  possession  and  their  cure;  but 
none  is  related  with  such  detail  and  fullness  as  this  of  the 
pitiful  man  who  meets  our  Lord  as  he  lands  with  his  dis- 
ciples on  the  eastern  shore  of  the  lake.  If  the  scene 
terrifies  us  by  revealing  dread  forces  of  evil,  much  more 
should  it  inspire  us  by  its  vision  of  the  omnipotent  strength 
of  Christ. 

The  question  is  often  raised  as  to  just  what  Is  meant  by- 
demon  possession.  Some  claim  that  It  Is  merely  a  figura- 
tive expression  for  moral  evil  and  depravity;  others  teach 
that  It  Is  descriptive  of  physical  or,  more  definitely,  of 
mental  disease  and  specifically  of  insanity.  No  other 
narrative  shows  more  clearly  that  demon  possession 
denotes  the  mysterious  but  real  control  of  a  human  body 
and  soul  by  actual  spirits  of  supernatural  power,  cruel, 
satanIc,  malign.  It  was  not  merely  a  disordered  brain 
which  enabled  this  poor  sufferer  at  once  to  recognize 
Jesus  as  the  "Son  of  the  Most  High  God";  It  was  not  a 
"mental  disease"  that  feared  to  be  sent  "out  of  the 
country,"  that  Jesus  commanded  to  come  out  of  the  man 
and  permitted  to  enter  into  the  herd  of  swine.  This  man 
who  met  Jesus  in  "the  country  of  the  Gerasenes"  was  not 
a  maniac  but  a  demoniac. 

Another  question  frequently  asked  Is  this:  Do  similar 
cases  of  demon  possession  occur  In  the  present  day? 
To  this  question  conflicting  replies  are  given.     Eminent 


Mark  5:  1-20        THE  SECOND  PERIOD  81 

physicians,  and  missionaries  from  the  Orient,  report 
instances  which  seem  to  be  exactly  parallel  to  those  re- 
corded in  the  New  Testament ;  other  careful  investigators 
believe  that  these  modern  symptoms  can  all  be  explained 
on  the  ground  of  mental  derangement,  and  that  actual 
demon  possession  is  a  phenomenon  which  belongs  to  the 
days  of  Christ,  If  the  latter  is  true,  it  may  explain  why 
the  demons  so  feared  to  be  sent  out  of  the  country,  and 
why  they  suggested  that  to  be  cast  out  of  the  man  would 
hasten  their  "torment,"  as  if  their  power  of  operation  were 
limited  to  the  locality  and  time  of  the  earthly  ministry 
of  Christ. 

However  these  questions  may  be  answered,  there  is  no 
doubt  that  this  narrative  does  bring  us  a  solemn  lesson  of 
the  destructive  power  of  appetites  and  habits  and  passions 
by  which  men  are  controlled  to-day;  and  further,  reveals 
the  redeeming,  delivering  power  of  Christ.  Envy  and 
lust  and  thirst  for  drink  and  worry  and  avarice  and  anger, 
all  have  power  to  bring  upon  their  victims  sufferings  simi- 
lar to  those  of  the  "man  with  an  unclean  spirit,  who  had 
his  dwelling  in  the  tombs."  An  irresistible  power  had 
seized  his  will  and  driven  him  from  the  dwellings  of  men 
into  the  dread  regions  of  uncleanness  and  death;  no 
chains  could  bind  him,  no  force  could  subdue  him;  day  and 
night  his  hideous  cries  echoed  among  the  caverns  of  the 
rocky  coast;  insensible  to  pain  he  would  gash  his  naked 
body  with  sharp  pieces  of  broken  stones;  and,  most  pitiful 
of  all,  he  was  not  wholly  unconscious  of  his  condition, 
but  while  longing  to  be  free,  he  at  the  same  time  yielded 
his  being  to  his  demonic  master;  "he  ran  and  worshipped  " 
Jesus  hoping  for  deliverance,  while  he  cried  out  in  defiance, 
hatred,  and  fear.  Such,  too,  is  the  soul  that  is  the  slave 
of  passion,  helpless,  desolate,  unclean,  beyond  control, 
self-tortured,  yearning  for  deliverance  yet  unwilling  to  be 
set  free. 

The  picture  is  as  true  as  it  is  terrible,  and  it  would  repel 
us  were  it  not  for  the  form  of  Jesus  which  we  see  towering 
in  divine  majesty  above  the  form  of  the  sufferer.  Even 
before  the  demon  can  object,  Jesus  has  interpreted  the  act 
of  worship,  he  has  recognized  the  desire  for  help,  and  he  has 


82  EASTERN  GALILEE  Mark  5:  1-20 

issued  his  imperial  command:  "Come  forth,  thou  unclean 
spirit,  out  of  the  man."  Deliverance  is  certain  to  follow, 
but  before  it  is  actually  given,  the  demoniac  is  heard  to 
cry:  "What  have  I  to  do  with  thee,  Jesus,  thou  Son  of  the 
Most  High  God?  I  adjure  thee  by  God,  torment  me  not," 
Here  is  the  most  surprising  feature  of  the  picture,  so  far 
as  the  man  is  concerned ;  and  here,  on  the  part  of  Christ, 
is  the  most  blessed  intimation  of  the  story.  It  is  the  same 
man  whose  body  is  bowed  in  adoration,  petition,  and  faith, 
whose  lips  and  tongue  are  voicing  hatred,  defiance,  and 
fear;  but  Jesus  has  recognized  the  former,  before  the 
latter  has  been  expressed;  he  has  spoken  the  word  of 
deliverance  to  a  man  who  has  not  asked  for  release  and 
whose  lips  continue  to  express  a  desire  for  bondage.  Such 
a  double  personality,  or  such  a  conflict  of  desires,  every  one 
of  us  has  experienced;  we  have  longed  for  liberty  at  the 
very  moment  we  have  felt  the  power  of  some  controlling 
passion.  Some  tell  us  that  we  must  cease  to  love  the  sin 
before  Christ  will  give  us  help;  but  is  there  not  a  different 
message  here?  Does  it  not  appear  that  when  we  come  to 
Christ  for  help,  when  we  bow  before  him  in  faith,  even 
before  we  speak,  even  while  the  old  desire  and  appetite 
and  lust  are  crying  out  for  continued  control,  he  sees 
the  heart,  he  recognizes  the  longing,  he  gives  the  victory, 
he  assures  of  relief  and  release? 

It  is  with  the  purpose  of  effecting  the  cure  that  the 
Master  now  asks  the  sufferer  this  question:  "What  is 
thy  name?"  He  is  addressing  the  real  man ;  he  is  strength- 
ening the  consciousness  of  a  self  which  is  distinct  from 
the  dominating  spirit;  he  Is,  by  the  question,  enabling  the 
true  soul  to  fortify  itself,  even  in  its  thought,  against  the 
identification  with  the  demon  which  so  long  has  been 
almost  complete. 

The  reply  is  full  of  pathos.  "My  name  is  Legion; 
for  we  are  many."  The  man  had  long  been  familiar  with 
the  dread  instrument  of  Roman  domination,  the  irre- 
sistible legion,  and  he  thus  vividly  depicts  his  pitiable 
condition  under  the  cruel  control  of  the  hosts  of  evil  which 
have  captured  the  sacred  citadel  of  his  soul.  To  realize 
our  need,  to  confess  our  condition,  is  a  certain  step  toward 


Mark  5:  1-20        THE  SECOND  PERIOD  83 

recovery  of  spiritual  freedom.  The  man,  however,  is  not 
yet  delivered;  in  fact  he  asks  Jesus  for  what  he  least 
desires;  the  demons  are  still  in  control:  "He  besought  him 
much  that  he  would  not  send  them  away  out  of  the  coun- 
try." The  actual  deliverance  comes  when  Jesus  grants 
the  further  demonic  request.  "Now  there  was  there  on 
the  mountain  side  a  great  herd  of  swine  feeding.  And 
they  besought  him,  saying,  Send  us  into  the  swine,  that  we 
may  enter  into  them.  And  he  gave  them  leave.  And  the 
unclean  spirits  came  out,  and  entered  into  the  swine:  and 
the  herd  rushed  down  the  steep  into  the  sea,  in  number 
about  two  thousand;  and  they  were  drowned  in  the  sea." 

That  our  Lord  should  even  have  permitted  demons  to 
destroy  so  much  property  has  always  given  readers  an 
occasion  to  express  surprise  and  even  criticism.  Whatever 
may  be  the  true  explanation  of  the  leave  granted  by  Jesus, 
it  will  surely  be  related  closely  to  his  purpose  of  discom- 
fiting the  powers  of  evil  and  of  securing  the  salvation  of 
immortal  souls.  Thus,  the  demons  were  defeated  in  their 
design  of  finding  an  abiding  place  in  the  country  by  being 
allowed  to  have  their  own  way  with  the  swine;  and  further, 
in  the  permission  granted  them,  it  was  suggested  that  a 
herd  of  swine  was  a  place  more  fit  for  their  habitation  than 
was  a  human  body  or  soul.  So  it  is  true  that  the  evil 
passions  which  dominate  men  are  usually  less  human  than 
bestial  in  their  nature. 

Then,  too,  the  demoniac  was  relieved  by  the  destruc- 
tion of  the  swine,  for  the  demons  were  so  occupied  with  the 
thought  of  their  new  abode  that  in  leaving  the  man  they 
spared  him  the  parting  cruelties  usually  recorded  in  other 
cases  of  the  dispossession  of  evil  spirits;  and,  furthermore, 
when  he  saw  the  madness  and  death  of  the  swine  he  realized 
more  fully  the  fact  and  the  greatness  of  his  own  deliver- 
ance. At  least  it  is  true  of  us  that  we  understand  more 
perfectly  the  grace  of  our  Lord  when  we  see  the  disasters 
wrought  in  other  lives  by  the  very  passions  from  which, 
in  his  mercy,  he  has  set  us  free. 

There  may  have  been  even  a  further  motive  in  granting 
this  permission  to  the  demons.  Jesus  may  have  seen  an 
opportunity  of  bringing  a  message  to  the  men  of  the  coun- 


84  EASTERN  GALILEE  Mark  5:  1-20 

try.  It  was  a  startling  and  arresting  message.  It  did 
involve  the  loss  of  some  property,  but  it  was  calculated  to 
arouse  them  to  their  peril  and  to  announce  to  them  their 
privilege.  The  destruction  of  the  swine  by  demons  was  a 
warning  that  the  country  was  infested  by  unclean  spirits, 
and  that  no  man  was  safe  from  their  attack;  but  the  power 
over  the  demons  manifested  by  Christ  was  a  sign  that  a 
Saviour  was  near.  What  was  the  loss  of  a  herd  of  swine 
in  comparison  with  the  value  of  such  a  message?  Even 
to  his  followers  our  Lord  allows  losses  to  come  to  warn 
them  of  their  dangers  and  to  draw  them  nearer  to  him; 
how  truly,  then,  Jesus  was  justified  in  permitting  the 
destruction  of  the  swine  if  thereby  was  brought  to  the 
godless  Gerasenes  tidings  of  their  peril  and  of  his  power 
to  save. 

That  such  an  incident  was  well  calculated  to  arrest 
attention,  and  that  the  loss  of  property  was  to  these  men 
a  matter  of  vital  concern,  is  shown  by  the  sequel;  but  it 
there  appears  that  they  are  too  blind  to  see  their  peril,  too 
selfish  to  be  saved;  for,  when  the  news  is  spread  in  the 
city  and  surrounding  country,  "they  came  to  see  what  it 
was  that  had  come  to  pass.  And  they  come  to  Jesus,  and 
behold  him  that  was  possessed  with  demons  sitting,  clothed 
and  in  his  right  mind,  even  him  that  had  the  legion: 
and  they  were  afraid.  And  they  that  saw  it  declared 
unto  them  how  it  befell  him  that  was  possessed  with  de- 
mons, and  concerning  the  swine.  And  they  began  to  be- 
seech him  to  depart  from  their  borders."  They  really 
preferred  their  swine  to  the  Saviour;  they  thought  more 
of  the  loss  they  had  sustained  than  of  the  soul  that  had 
been  saved;  in  the  presence  of  the  Lord  they  "were 
afraid,"  but  they  felt  neither  trust  nor  love;  in  their  con- 
fidence and  their  self-content  they  had  less  affinity  for 
Jesus  than  had  the  demoniac  while  he  was  still  howling 
and  naked  among  the  tombs.  The  tragedy  is  being 
repeated  to-day;  there  are  many  who  feel  only  terror 
in  the  presence  of  the  Lord;  they  reject  his  messages; 
they  "beseech  him  to  depart";  they  fear  his  fellowship 
may  occasion  some  social,  or  financial,  or  personal  loss; 
they  are  farther  from  heaven  than  the  poor  pariah  they 


Mark  5:  21-26      THE  SECOND  PERIOD  85 

despise  as  a  hopeless  slave  of  passion ;  seeking  to  save  their 
possessions  they  lose  their  souls. 

Jesus  immediately  grants  these  Gerasenes  their  re- 
quest; he  never  stayed  where  he  was  an  unwelcome  guest; 
but  as  he  departs  he  denies  a  request  to  the  man  he  has 
healed.  "As  he  was  entering  into  the  boat,  he  that  had 
been  possessed  with  demons  besought  him  that  he  might  be 
with  him.  And  he  suffered  him  not,  but  saith  unto  him, 
Go  to  thy  house  unto  thy  friends,  and  tell  them  how  great 
things  the  Lord  hath  done  for  thee,  and  how  he  had  mercy 
on  thee."  The  man  was  moved  by  fear  lest  the  demons 
might  return;  he  felt  he  would  be  safe  only  in  the  presence 
of  Jesus;  he  was  further  moved  by  gratitude  and  love  to 
ofifer  his  service  to  his  Lord.  He  showed  his  sincerity  by 
his  obedience.  "And  he  went  his  way,  and  began  to  pub- 
lish in  Decapolis  how  great  things  Jesus  had  done  for  him: 
and  all  men  marvelled."  Jesus  can  judge  where  testimony 
for  him  will  be  most  valuable;  he  will  select  for  us  our 
place  of  service;  it  will  be  usually  at  home  among  our 
friends,  but  often  it  will  be  on  some  lonely  coast  where 
the  multitudes  neither  know  nor  love  him.  We  shall  be 
safe  even  though  we  cannot  see  him;  his  unseen  presence 
and  power  will  abide;  the  surest  safeguard  against  the 
return  of  demons  is  active  service  for  Christ;  the  best 
proof  of  our  devotion  is  our  faithful  witness  to  the  "great 
things  the  Lord  hath  done." 

9.     The  Raising  of  the  Daughter  of  Jairus,  and  the  Healing  of  the  Woman 
with  an  Issue  of  Blood.    Ch.  5  :  21-43 

21  And  when  Jesus  had  crossed  over  again  in  the  boat 
unto  the  other  side,  a  great  multitude  was  gathered  unto 
him;  and  he  was  by  the  sea.  22  And  there  cometh  one  of 
the  rulers  of  the  synagogue,  Jairus  by  name;  and  seeing 
him,  he  falleth  at  his  feet,  23  and  beseecheth  him  much, 
saying.  My  little  daughter  is  at  the  point  of  death:  /  pray 
thee,  that  thou  come  and  lay  thy  hands  on  her,  that  she  may 
be  made  whole,  and  live.  24  And  he  went  with  him;  and 
a  great  multitude  followed  him,  and  they  thronged  him. 

25  And  a  woman,  who  had  an  issue  of  blood  twelve  years, 
26  and  had  suffered  many  things  of  many  physicians,  and 
had  spent  all  that  she  had,  and  was  nothing  bettered,  but 


S6  EASTERN  GALILEE        Mark  5: 27-43 

rather  grew  worse,  27  having  heard  the  things  concerning 
Jesus,  came  in  the  crowd  behind,  and  touched  his  garment. 
28  For  she  said.  If  I  touch  but  his  garments,  I  shall  be  made 
whole.  29  And  straightway  the  fountain  of  her  blood  was 
dried  up;  and  she  felt  in  her  body  that  she  was  healed  of  her 
plague.  30  And  straightway  Jesus,  perceiving  in  himself 
that  the  power  proceeding  from  him  had  gone  forth,  turned 
him  about  in  the  crowd,  and  said.  Who  touched  my  garments? 
31  And  his  disciples  said  unto  him,  Thou  seest  the  multitude 
thronging  thee,  and  sayest  thou.  Who  touched  me?  32  And 
he  looked  round  about  to  see  her  that  had  done  this  thing. 
33  But  the  woman  fearing  and  trembling,  knowing  what 
had  been  done  to  her,  came  and  fell  down  before  him,  and 
told  him  all  the  truth.  34  And  he  said  unto  her.  Daughter, 
thy  faith  hath  made  thee  whole;  go  in  peace,  and  be  whole 
of  thy  plague. 

35  While  he  yet  spake,  they  come  from  the  ruler  of  the 
synagogue's  house^  saying,  Thy  daughter  is  dead:  why 
troublest  thou  the  Teacher  any  further?  36  But  Jesus,  not 
heeding  the  word  spoken,  saith  unto  the  ruler  of  the  syna- 
gogue. Fear  not,  only  believe.  37  And  he  suffered  no  man  to 
follow  with  him,  save  Peter,  and  James,  and  John  the  brother 
of  James.  38  And  they  come  to  the  house  of  the  ruler  of 
the  synagogue ;  and  he  beholdeth  a  tumult,  and  many  weep- 
ing and  wailing  greatly.  39  And  when  he  was  entered  in, 
he  saith  imto  them.  Why  make  ye  a  timiult,  and  weep?  the 
child  is  not  dead,  but  sleepeth.  40  And  they  laughed  him  to 
scorn.  But  he,  having  put  them  aU  forth,  taketh  the  father 
of  the  child  and  her  mother  and  them  that  were  with  him,  and 
goeth  in  where  the  child  was.  41  And  taking  the  child  by 
Sie  hand,  he  saith  unto  her,  Talitha  cumi;  which  is,  being 
interpreted,  Damsel,  I  say  unto  thee.  Arise.  42  And  straight- 
way the  damsel  rose  up,  and  walked;  for  she  was  twelve 
years  old.  And  they  were  amazed  straightway  with  a  great 
amazement.  43  And  he  charged  them  much  that  no  man 
should  know  this:  and  he  commanded  that  something 
should  be  given  her  to  eat. 

The  Gerasenes  have  besought  Jesus  "to  depart  from  their 
borders,"  but  as  he  crosses  the  sea  and  lands  near  to 
Capernaum,  great  multitudes  are  ready  to  welcome  him. 
As  in  every  throng  of  women  and  men,  there  are  hearts 
torn  by  anxiety  and  bodies  weak  with  pain;  but,  where 
there  is  faith  in  him,  our  Lord  is  ever  ready  and  willing  to 


Mark  5:  21-43      THE  SECOND  PERIOD  87 

relieve  and  to  heal.  This  ceaseless  ministry  of  love  de- 
picted by  Mark  should  be  a  source  of  assurance  to  every 
needy,  weary  trusting  soul. 

The  first  to  force  his  way  through  the  crowd  into  the 
presence  of  Jesus,  is  a  man  named  Jairus;  he  has  come 
to  ask  the  Master  to  heal  his  daughter,  who,  even  while 
they  are  going  to  the  home,  is  reported  to  be  dead.  The 
second  person  to  come  for  help  is  a  poor  woman  who  for 
years  has  been  suffering  from  disease;  as  the  Saviour 
is  passing,  she  touches  the  border  of  his  garment  and  is  at 
once  healed.  The  incidents  of  these  two  miracles  are  so 
interwoven  in  the  narrative  as  to  form  practically  one 
story;  they  may  be  viewed,  however,  as  forming  com- 
panion pictures,  presenting  striking  contrasts,  but  both 
illustrating  the  di\'ine  power  of  Christ  and  his  readiness 
to  respond  to  the  appeal  of  faith.  Jairus  is  a  man  of 
prominence  in  the  community,  "one  of  the  rulers  of  the 
synagogue,"  a  person  of  comparative  wealth  and  power  and 
social  position,  and  for  twelve  years  his  home  has  been 
brightened  by  the  presence  of  a  little  daughter,  an  only 
child.  The  woman  is  poor,  weak,  ceremonially  unclean, 
friendless,  unknown,  and  for  twelve  years  her  life  has  been 
darkened  by  continual  suffering  and  disease. 

Both,  however,  are  brought  to  Jesus  by  the  conscious^ 
ness  of  desperate  need.  Jairus  realizes  that  no  human  help 
can  avail.  He  presents  a  pitiful  picture  as  he  falls  at  the 
feet  of  Jesus  in  an  agony  of  entreaty,  crying  out,  "My 
little  daughter  is  at  the  point  of  death :  I  pray  thee,  that  thou 
come  and  lay  thy  hands  on  her,  that  she  may  be  made 
whole,  and  live."  The  condition  of  the  woman  is  likewise 
hopeless;  it  is  described  by  Mark  with  possibly  a  touch  of 
satire  as  he  says  that  she  "had  suffered  many  things  of 
many  physicians,  and  had  spent  all  that  she  had,  and  was 
nothing  bettered,  but  rather  grew  worse."  Surely  no 
physician  of  that  day  and  place  could  save  her  wasting 
life;  but  she  had  heard  of  the  power  of  Jesus,  and  secretly 
watching  for  an  opportunity,  she  "came  in  the  crowd  be- 
hind, and  touched  his  garment.  For  she  said.  If  I  touch 
but  his  garments,  I  shall  be  made  whole." 

Her  faith  is  imperfect;  she  seems  to  think  that  the  power 


88  EASTERN  GALILEE        Mark  5: 21-43 

of  Jesus  is  magical  and  mechanical,  that  there  is  no  need  of 
his  knowing  her  or  of  his  thinking  of  her,  that  she  need 
make  no  request  for  help  or  express  gratitude  for  relief. 
Her  faith  is  imperfect,  but  it  is  sincere;  and  Jesus  makes 
an  immediate  response  to  her  timid  touch,  "and  straight- 
way .  .  .  she  felt  in  her  body  that  she  was  healed  of  her 
plague."  Possibly  the  most  reassuring  feature  of  the 
story  is  just  here.  Our  Lord  does  not  wait  until  we  have 
a  perfect  knowledge  of  him  or  his  way  of  working;  when 
we  feel  our  helplessness  and  come  to  him  for  healing  he 
never  withholds  his  help. 

Jesus,  however,  always  desires  to  perfect  the  faith  of 
those  who  trust  him.  His  healing  results  ever  in  a  fuller 
knowledge  and  in  a  deepening  love.  Thus  he  shows  this 
woman  that  her  cure  is  due  to  no  mere  involuntary  out- 
flow of  divine  grace,  and  that  the  full  blessing  of  faith 
results  only  when  a  believer  openly  confesses  Jesus  as  the 
Saviour.  He  perceives  the  touch  of  her  trembling 
fingers;  he  distinguishes  it  from  the  press  of  the  jostling 
crowd;  he  recognizes  it  as  a  mute  appeal  for  help;  he 
gives  the  relief  which  the  suppliant  craves,  and  then,  for 
the  sake  of  the  woman,  he  asks  who  has  touched  him,  and 
looks  round  about  "to  see  her  that  had  done  this  thing." 
The  woman  who  has  already  perceived  his  divine  power, 
now  realizes  his  divine  knowledge,  and  as  she  comes  and 
acknowledges  her  trust  and  her  cure,  she  learns  his  divine 
love,  for  she  hears  him  say,  "Daughter,  thy  faith  hath 
made  thee  whole;  go  in  peace,  and  be  whole  of  thy  plague." 
Thus  she  found  what  all  who  will  openly  confess  Christ 
may  find,  a  new  assurance  of  his  saving  power  and  that 
rest  of  soul  which  issues  from  accepting  his  gracious  word, 
"Go  in  peace." 

The  faith  of  Jairus  is  likewise  imperfect.  It  is  more 
intelligent  than  the  faith  of  the  woman,  but  it  falls  short  of 
that  revealed  by  the  centurion,  in  the  same  city,  who  felt 
it  unnecessary  for  Jesus  to  come  to  his  house  but  only  to 
speak  a  word  and  the  cure  would  be  effected.  Neverthe- 
less the  faith  is  genuine,  and  so  Jesus  strengthens  it  and 
rewards  it.  The  very  fact  that  Jesus  at  once  starts 
toward   the   house  is  reassuring  to   the  anxious  father. 


Mark  5: 21-43      THE  SECOND  PERIOD  89 

His  faith  is  tested  by  the  delay  occasioned  by  the  cure 
of  the  woman,  yet  it  is  also  thereby  strengthened  as  he 
sees  this  proof  of  divine  wisdom  and  power.  Most  severely 
is  his  faith  tested  by  the  startling  message  which  then 
reaches  him:  "Thy  daughter  is  dead:  why  troublest  thou 
the  Teacher  any  further?"  That  word  was  enough  to 
quench  the  hope  of  the  most  ardent  believer;  "but  Jesus, 
not  heeding  the  word  spoken,  saith  unto  the  ruler  of  the 
synagogue,  Fear  not,  only  believe."  Thus  is  faith 
strengthened,  and  soon  it  receives  its  marvelous  reward. 
Jesus  insists  that  the  crowd  shall  no  longer  follow  him; 
he  allows  only  three  of  his  disciples  to  accompany  him, 
and  thus  he  enters  the  house  of  death.  He  finds  it  a 
scene  of  wild  despair.  Hired  mourners  are  present  to 
express  the  hopelessness  of  grief  by  a  tumult  of  weeping 
and  wailing.  When  Jesus  has  entered  in  "he  saith  unto 
them,  Why  make  ye  a  tumult,  and  weep?  the  child  is  not 
dead,  but  sleepeth.  And  they  laughed  him  to  scorn." 
The  word  of  Jesus  was  a  rebuke  to  unbelief;  it  is  a  message 
for  us  in  our  hours  of  bereavement.  He  did  not  mean 
that  the  little  girl  was  not  dead,  but  that  in  view  of  her 
certain  return  to  life,  in  view  of  his  present  power  and  pur- 
pose, her  experience  did  not  deserve  the  name  of  death. 
He  was  only  anticipating  that  blessed  word  to  Martha  at 
the  tomb  of  Lazarus:  "Whosoever  liveth  and  belie veth 
on  me  shall  never  die." 

Then  with  only  the  parents  and  his  three  disciples 
Jesus  enters  the  room.  He  will  not  have  the  little 
maiden  terrified  by  the  sight  of  a  throng  of  strangers. 
Such  was  the  exquisite  tenderness  and  thoughtfulness 
which  characterized  his  every  act.  "Taking  the  child  by 
the  hand,  he  saith  unto  her,  .  .  .  Damsel  I  say  unto  thee, 
Arise.  And  straightway  the  damsel  rose  up,  and  walked; 
.  .  .  and  he  commanded  that  something  should  be  given 
her  to  eat."  This  command  was  absolutely  necessary 
for  the  comfort  of  the  little  girl;  but  it  broke  for  the 
parents  the  spell  of  awe  and  terror  which  the  presence  of 
death  had  cast  upon  them;  and  it  was  a  proof,  not  only  of 
the  return  of  life,  but  of  a  complete  recovery  from  disease. 
Another  command  of  our  Lord  is  recorded:   "He  charged 


90  EASTERN  GALILEE  Mark  6:  1-6 

them  much  that  no  man  should  know  this,"  for  he  feared 
lest  so  amazing  a  miracle  might  occasion  an  outburst  of 
excitement  so  great  as  to  interrupt  his  work  and  to  pre- 
cipitate a  crisis  before  his  earthly  ministry  was  complete. 
It  was  indeed  a  startling  marvel,  and  forms  a  fitting  climax 
to  the  four  miracles  which  Mark  has  here  united.  First, 
Jesus  stilled  the  tempest  and  thus  gave  assurance  of  his 
power  in  the  world  of  nature;  then  he  overcame  the 
demons,  and  demonstrated  his  authority  in  the  unseen 
realm  of  spirits;  then  he  healed  the  woman  who  came  to 
him  in  faith,  and  illustrated  his  willingness  to  heal  not 
only  our  bodies  but  our  sin-sick  souls;  and  lastly,  he 
brought  back  to  life  the  dead  daughter  of  the  believing 
ruler,  and  revealed  his  power  over  death,  and  his  ability 
to  bestow,  even  to  the  most  hopeless,  the  life  which  is 
eternal.  By  such  marvelous  ministries  Mark  presents  to 
us  Jesus  as  the  divine  Servant,  the  wonder-working  Son  of 
God. 

10.     Jesus  Rejected  at  Nazareth.     Ch.  6  :  1-6 

1  And  he  went  out  from  thence;  and  he  cometh  into 
his  own  country ;  and  his  disciples  follow  him.  2  And  when 
the  sabbath  was  come,  he  began  to  teach  in  the  synagogue: 
and  many  hearing  him  were  astonished,  saying.  Whence 
hath  this  man  these  things?  and,  What  is  the  wisdom  that  is 
given  unto  this  man,  and  what  mean  such  mighty  works 
wrought  by  his  hands?  3  Is  not  this  the  carpenter,  the  son 
of  Mary,  and  brother  of  James,  and  Joses,  and  Judas,  and 
Simon?  and  are  not  his  sisters  here  with  us?  And  they  were 
offended  in  him.  4  And  Jesus  said  unto  them,  A  prophet 
is  not  without  honor,  save  in  his  own  country,  and  among 
his  own  kin,  and  in  his  own  house.  5  And  he  could  there 
do  no  mighty  work,  save  that  he  laid  his  hands  upon  a  few 
sick  folk,  and  healed  them.  6  And  he  marvelled  because  of 
their  unbelief. 

And  he  went  round  about  the  villages  teaching. 

The  first  period  of  Jesus'  public  ministry  closed  with  the 
plot  formed  against  hislifeby  the  Pharisees  and  Herodians 
and  his  temporary  withdrawal  from  Capernaum.  The 
second  period  ends  with  his  rejection  by  his  own  townsmen 
at   Nazareth.     Both   periods   were   marked   by   a   great 


Mark  6:  1-6  THE  SECOND  PERIOD  91 

popularity  among  the  people,  which  throws  into  more  bold 
relief  the  hatred  of  the  rulers  and  the  jealous  unbelief  of 
former  associates  and  friends  in  the  town  where  he  had 
been  brought  up.  The  contrast  of  his  experience  in  Naza- 
reth with  that  which  he  found  elsewhere  is  even  further 
heightened  by  the  fact  that  he  had  just  completed  a  series 
of  astounding  miracles :  stilling  a  storm,  healing  a  demoniac, 
conquering  incurable  disease,  raising  the  dead.  Such 
works  resulted  in  an  imperfect  but  almost  universal  faith 
in  Jesus,  so  that  multitudes  were  healed  by  him;  but  when 
he  returned  to  Nazareth  he  found  such  marvelous  unbelief 
that  "he  could  there  do  no  mighty  work." 

It  is  indeed  a  pathetic  story.  Once  before,  at  the  very 
beginning  of  his  ministry,  Jesus  had  been  rejected  by  those 
who  knew  him  best  and  had  been  compelled  to  flee  from 
Nazareth;  but  now,  with  his  fame  established,  with  his 
teachings  widely  accepted,  with  the  wonder  of  his  miracles 
on  every  lip,  he  returned  to  the  little  town  which  for  thirty 
years  had  been  his  home;  he  went  to  the  synagogue  and 
taught;  his  neighbors  recognized  his  wisdom,  they  recalled 
the  fact  of  his  miracles;  but  they  denied  his  claims,  they 
refused  his  message,  they  declined  his  proffered  healing, 
"they  were  offended  in  him." 

The  message  of  this  sad  scene  is  summarized  by  a  saying 
of  our  Lord  which  he  used  on  three  different  occasions  and 
which  has  since  become  proverbial:  "A  prophet  is  not 
without  honor,  save  in  his  own  country,  and  among  his 
own  kin,  and  in  his  own  house."  We  all  recognize  the 
truth  of  the  proverb,  but  what  is  its  underlying  principle, 
and  how  does  it  apply  to  our  own  lives? 

First  of  all,  a  prophet  is  without  honor  in  his  own  coun- 
try because  he  is  so  well  known.  "Familiarity  breeds 
contempt."  It  should  not,  in  the  case  of  a  real  prophet. 
In  case  one  has  foibles  and  weaknesses  such  contempt  is 
excusable;  but  that  familiarity  with  Jesus  made  men 
reject  him  is  a  sad  commentary  on  human  nature.  His 
companions  argued  that  if  he  were  really  the  Messiah,  and 
possessed  such  divine  powers  as  were  reported,  it  would 
have  been  manifest  earlier  in  life  when  he  still  lived  with 
them.     It  is  hard  for  men  to  believe  in  the  surpassing 


92  EASTERN  GALILEE  Mark  6:  1-6 

greatness  of  one  who  has  been  regarded  as  their  equal 
during  his  boyhood  days  and  early  manhood.  Jealousy 
and  prejudice  blind  their  eyes.  It  is  tragic,  however,  to 
find  men  to-day  refusing  to  follow  Christ  because  they 
have  become  so  familiar  with  his  claims,  so  hardened  to 
his  gospel. 

A  second  reason  why  "a  prophet  is  not  without  honor, 
save  in  his  own  country"  is  found  in  the  false  standards  of 
judgments  by  which  we  estimate  greatness.  The  men  of 
Nazareth  were  expecting  a  Messiah  who  would  appear  with 
regal  display  and  kingly  power;  they  could  not  accept  as 
their  Messiah  a  "carpenter."  Yet  that  "carpenter"  had 
demonstrated  his  power,  he  had  authenticated  his  claims, 
he  was  yet  to  assume  the  place  of  universal  rule.  Their 
prejudice  as  to  what  a  Messiah  should  be,  kept  them  from 
honoring  the  true  Messiah  when  he  appeared.  So,  to-day, 
false  standards  of  greatness  and  worth  blind  us  to  the  real 
merits  and  loveliness  of  those  in  our  own  homes;  and 
the  sinless  humanity  of  Jesus  blinds  some  men  to  his  at- 
tested deity. 

The  chief  reason  why  a  prophet  is  without  honor  is 
that  he  is  really  unknown.  Jesus  was  not  rejected  at 
Nazareth  because  he  was  so  well  known,  but  because  men 
thought  they  knew  him,  while  actually  they  were  most 
ignorant  of  his  real  person  and  mission.  They  judged  by 
mere  externals  and  accidents:  they  knew  his  mother,  his 
brothers,  his  sisters,  his  carpenter  shop ;  they  did  not  know 
him.  Had  they  known  him  they  would  have  loved  him. 
Too  frequently  is  this  true  in  human  experience.  Herein 
lies  the  remorse  of  memory.  We  see  that  the  day  has  been 
golden  only  when  the  shadows  have  fallen;  we  recognize 
that  our  friend  was  precious  and  lovely  only  when  the 
separation  has  come.  So  with  Jesus.  Men  think  they 
know  him  because  they  have  attended  a  church,  or  have 
met  some  of  his  followers;  but  him  they  do  not  know. 
If  they  knew  him  they  could  not  fail  to  follow  and  trust 
him. 

The  real  pathos  of  the  story  is  expressed  in  the  words 
which  follow  the  proverb:  "He  could  there  do  no  mighty 
work."    This  is  the  pity  of  it  all.     Where  appreciation 


Mark  6:  1-6  THE  SECOND  PERIOD  93 

and  love  are  lacking  there  our  friends  cannot  be,  and  there 
we  cannot  do  what  otherwise  would  be  possible;  where 
faith  is  lacking,  there  Christ,  however  near,  however 
powerful,  cannot,  will  not,  do  any  mighty  work. 

"He  marvelled  because  of  their  unbelief,"  but  he  did  not 
remain  among  them.  "He  went  round  about  the  villages 
teaching."  Other  places  would  welcome  him,  other  souls 
would  be  saved,  but  not  those  who  had  known  him  long- 
est, not  those  who  foolishly  imagined  that  they  knew  him 
best. 


94  EASTERN  GALILEE  Mark  6: 7-13 


C.     THE   THIRD    PERIOD.     Chs.  6  :  7  to  7  :  23 
1.     The  Mission  of  the  Twelve.  Ch.  6  : 7-13 

7  And  he  calleth  unto  him  the  twelve,  and  began  to  send 
them  forth  by  two  and  two ;  and  he  gave  them  authority  over 
the  unclean  spirits ;  8  and  he  charged  them  that  they  should 
take  nothing  for  their  journey,  save  a  staff  only;  no  bread, 
no  wallet,  no  money  in  their  purse;  9  but  to  go  shod  with 
sandals:  and,  said  he,  put  not  on  two  coats.  10  And  he  said 
imto  them.  Wheresoever  ye  enter  into  a  house,  there  abide 
till  ye  depart  thence.  11  And  whatsoever  place  shall  not 
receive  you,  and  they  hear  you  not,  as  ye  go  forth  thence, 
shake  off  the  dust  that  is  under  your  feet  for  a  testimony 
unto  them.  12  And  they  went  out,  and  preached  that  men 
should  repent.  13  And  they  cast  out  many  demons,  and 
anointed  with  oil  many  that  were  sick,  and  healed  them. 

The  first  period  of  our  Lord's  ministry  in  eastern  Galilee 
opened  with  the  call  of  four  disciples,  the  second  period 
opened  with  the  choice  of  twelve  apostles,  the  third  period 
opens  with  the  mission  of  the  Twelve.  Each  period  had 
been  marked  by  a  wide  popularity  among  the  people 
but  also  by  a  contrasted  hatred  and  unbelief.  Jesus  saw 
the  multitudes  who  wished  to  receive  his  message  and  his 
healing;  he  also  was  conscious  of  the  rising  opposition 
which  soon  would  end  his  brief  ministry.  Therefore, 
when  he  had  been  rejected  by  his  fellow  townsmen  in 
Nazareth,  he  sent  forth  his  twelve  apostles  that  they 
might  extend  his  work  and  might  be  trained  to  continue 
it  after  his  departure. 

They  had  of  course  already  been  of  service  to  Jesus,  but 
this  is  their  first  definite  mission.  Most  of  the  features  in 
this  brief  narrative  are  purely  local  and  temporary,  yet 
it  contains  intimations  of  principles  which  apply  to  mis- 
sionary service  in  all  lands  and  in  every  age. 

"He  .  .  .  began  to  send  them  forth  by  two  and  two," 
for  thus  they  could  cover  a  wider  territory  than  by  going 
in  a  company,  and  thus  the  individual  worker  would  be 
cheered  and  helped  in  his  work  and  his  testimony  would 
be  strengthened  and  confirmed.    Wise  missionary  strategy, 


Mark  6:  7-13         THE  THIRD  PERIOD  95 

to-day,  has  a  regard  both  to  too  great  concentration  of 
forces  and  also  to  the  peril  of  too  far  isolating  the  workers. 
Power  is  increased  by  companionship  and  counsel  and 
cooperation. 

They  were  commissioned  to  work  miracles  of  healing 
and  to  preach.  Of  the  former  Mark  specifies  the  one  which 
to  him  was  typical:  "he  gave  them  authority  over  the 
unclean  spirits."  As  to-day,  ministries  of  healing  and 
of  help  would  manifest  the  spirit  of  Christ,  would  open  the 
way  for  the  message,  and  confirm  it  in  the  minds  of  the 
people. 

The  special  instructions  given  to  the  Twelve  were  prac- 
tical and  were  not  intended  to  express  poverty  or  to  en- 
tail special  hardship.  They  were  such  as  an  oriental 
peasant  might  observe  to-day  if  sent  on  a  short  and  im- 
portant mission.  They  were  not  to  delay  for  extensive 
preparation,  they  were  not  to  be  burdened  by  needless 
equipment,  they  were  to  expect  entertainment  from  those 
to  whom  they  preached  the  gospel  and  brought  relief. 
True  messengers  of  Christ  should  always  be  prompt  and 
ready  in  their  service,  they  should  not  be  unduly  en- 
cumbered by  the  affairs  of  this  world,  and  they  should 
expect  reasonable  support  in  their  work. 

The  apostles  were  enjoined  to  practice  contentment 
with  their  entertainment:  "Wheresoever  ye  enter  into  a 
house,  there  abide  till  ye  depart  thence."  If,  on  the  other 
hand,  no  hospitality  was  extended  to  them  they  were 
openly  to  testify  that  failure  to  receive  them  was  an 
insult  to  their  Master  and  that  they  regarded  the  offenders 
as  unworthy  of  their  presence  and  even  the  dust  of  the 
place  defiling.  This  is  what  Jesus  meant  by  the  com- 
mand: "And  whatsoever  place  shall  not  receive  you,  and 
they  hear  you  not,  as  ye  go  forth  thence,  shake  off  the  dust 
that  is  under  your  feet  for  a  testimony  unto  them."  It 
is  always  a  serious  responsibility  to  reject  the  messengers 
of  Christ  and  to  refuse  to  listen  to  his  truth.  Whatever 
the  personal  defects  of  his  witnesses,  they  represent  a 
divine  Lord,  and  one  who  is  indifferent  to  their  testimony 
and  mission  is  self-condemned. 

As  to  the  details  of  this  first  mission  little  Is  recorded. 


96  EASTERN  GALILEE        Mark  6:  14-26 

Mark  tells  us  that  the  burden  of  the  preaching  was  a  call 
to  repentance,  and  that  the  message  was  enforced  by  actual 
miracles:  "They  went  out  and  preached  that  men  should 
repent.  And  they  cast  out  many  demons,  and  anointed 
with  oil  many  that  were  sick,  and  healed  them."  This 
anointing  with  oil  is  not  again  mentioned  in  the  gospel 
narrative.  Oil  was,  however,  a  familiar  remedy  in  the 
East,  and  its  use  would  be  significant  in  the  case  of  these 
miraculous  cures.  It  was,  further,  a  symbol  of  the  Holy 
Spirit  and  may  remind  us  of  the  spiritual  healing  which 
ever  accompanies  the  preaching  of  the  gospel  of  repentance 
and  faith  in  Christ. 

2.     The  Death  of  John  the  Baptist.     Ch.  6  :  14-29 

14  And  king  Herod  heard  thereof \  for  his  name  had  be- 
come known:  and  he  said,  John  the  Baptizer  is  risen  from 
the  dead,  and  therefore  do  these  powers  work  in  him.  15 
But  others  said,  It  is  Elijah.  And  others  said.  It  is  a  prophet, 
even  as  one  of  the  prophets.  16  But  Herod,  when  he  heard 
thereofy  said,  John,  whom  I  beheaded,  he  is  risen.  17 
For  Herod  himself  had  sent  forth  and  laid  hold  upon  John, 
and  bound  him  in  prison  for  the  sake  of  Herodias,  his  brother 
Philip's  wife;  for  he  had  married  her.  18  For  John  said 
unto  Herod,  It  is  not  lawful  for  thee  to  have  thy  brother's 
wife.  19  And  Herodias  set  herself  against  him,  and  desired 
to  kill  him;  and  she  could  not;  20  for  Herod  feared  John, 
knowing  that  he  was  a  righteous  and  holy  man,  and  kept 
him  safe.  And  when  he  heard  him,  he  was  much  perplexed; 
and  he  heard  him  gladly.  21  And  when  a  convenient  day 
was  come,  that  Herod  on  his  birthday  made  a  supper  to  his 
lords,  and  the  high  captains,  and  the  chief  men  of  Galilee; 
22  and  when  the  daughter  of  Herodias  herself  came  in  and 
danced,  she  pleased  Herod  and  them  that  sat  at  meat  with 
him;  and  the  king  said  unto  the  damsel,  Ask  of  me  whatso- 
ever thou  wilt,  and  I  will  give  it  thee.  23  And  he  sware 
unto  her.  Whatsoever  thou  shalt  ask  of  me,  I  will  give  it  thee, 
unto  the  half  of  my  kingdom.  24  And  she  went  out,  and  said 
unto  her  mother.  What  shall  I  ask?  And  she  said.  The  head 
of  John  the  Baptizer.  25  And  she  came  in  straightway  with 
haste  unto  the  king,  and  asked,  saying,  I  will  that  thou  forth- 
with give  me  on  a  platter  the  head  of  John  the  Baptist.  26 
And  tiie  king  was  exceeding  sorry;  but  for  the  sake  of  his 
oaths,  and  of  them  that  sat  at  meat,  he  would  not  reject  her. 


Mark  6: 27-29        THE  THIRD  PERIOD  97 

27  And  straightway  the  king  sent  forth  a  soldier  of  his  guard, 
and  commanded  to  bring  his  head :  and  he  went  and  beheaded 
him  in  the  prison,  28  and  brought  his  head  on  a  platter,  and 
gave  it  to  the  damsel ;  and  the  damsel  gave  it  to  her  mother. 
29  And  when  his  disciples  heard  thereof ^  they  came  and  took 
up  his  corpse,  and  laid  it  in  a  tomb. 

The  story  of  the  death  of  John,  the  great  Baptizer,  is 
introduced  at  this  point  with  what  might  be  called  artistic 
fitness.  It  had  really  occurred  some  time  before,  but  it  is 
properly  connected  both  with  the  popularity  and  the 
peril  of  Jesus  which  mark  this  closing  period  of  his  min- 
istry in  eastern  Galilee.  It  emphasizes  his  peril,  for 
the  murder  of  his  great  herald,  by  the  hand  of  the  cruel 
king,  was  to  Jesus  a  true  portent  of  his  own  approaching 
death.  It  is,  however,  in  more  direct  connection  with  the 
popularity  of  Jesus  that  the  story  is  here  told.  When  the 
surprising  miracles  wrought  by  the  twelve  apostles  were 
spreading  the  fame  of  Jesus  ever  more  widely  through  the 
land,  the  tidings  reached  King  Herod,  who  conjectured 
that  such  supernatural  deeds  could  be  accounted  for  only 
on  the  ground  that  Jesus  was  one  who  had  returned  from 
the  unseen  world,  bringing  with  him  its  superhuman 
powers.  "King  Herod  heard  thereof;  for  his  name  had 
become  known:  and  he  said,  John  the  Baptizer  is  risen 
from  the  dead,  and  therefore  do  these  powers  work  in 
him."  It  was  the  awakened  conscience  of  the  king  which 
caused  him  to  form  this  curious  conjecture.  There  had 
been  a  time  when  the  voice  of  John  was  to  the  guilty  king 
like  the  very  voice  of  God;  but  Herod  had  murdered  the 
great  prophet,  and  now  that  he  is  startled  by  the  reported 
miracles  of  Jesus,  it  is  not  unnatural  that  he  ascribes 
them,  in  his  terror,  to  the  one  person  whom  he  had  re- 
garded with  reverence  and  with  awe.  Other  suggestions, 
somewhat  similar,  were  being  made  by  those  who  learned 
of  the  wonders  wrought  by  Christ:  some  said,  "It  is 
Elijah.  And  others  said,  It  is  a  prophet,  even  as  one  of 
the  prophets.  But  Herod,  when  he  heard  thereof,  said, 
John,  whom  I  beheaded,  he  is  risen."  To  account  for  this 
conjecture  of  the  king,  Mark  relates  the  foul  crime,  the 
memory  of  which  haunted  the  mind  of  Herod.     The  story 


98  EASTERN  GALILEE         Mark  6: 14-29 

is  merely  a  parenthesis  in  the  gospel  narrative,  but  it  is 
a  dramatic  recital,  and  is  of  great  practical  value  as 
embodying  a  study  in  the  operation  of  conscience. 

First  of  all  is  the  picture  of  a  troubled  conscience,  and 
of  a  man  who  was  too  weak  to  obey  its  bidding.  Herod 
had  contracted  an  unlawful  marriage  with  Herodias,  his 
brother  Philip's  wife.  John  had  boldly  rebuked  him  for 
his  sin.  Prompted  by  Herodias,  Herod  had  cast  John  into 
prison,  but  he  had  been  impressed  by  the  zeal  and  holiness 
of  the  prophet,  and  even  listened  gladly  to  his  solemn,  im- 
passioned appeals.  He  recognized  his  sin,  but  he  was 
dominated  by  its  power.  He  was  touched  by  the  picture 
of  purity  which  John  painted,  but  he  lacked  strength  to 
break  the  shackles  which  bound  him.  He  possibly  tried 
to  appease  his  conscience  by  the  fact  that  he  was  keeping 
John  alive  in  spite  of  the  murderous  hate  of  Herodias. 
However,  like  every  man  who  is  living  contrary  to  what 
he  knows  to  be  right,  Herod  "was  much  perplexed."  It 
is  the  familiar  picture  of  one  who  temporizes  and  hesitates. 
The  moral  character  grows  only  weaker  the  longer  the  de- 
lay. It  is  even  a  dangerous  symptom  when  one,  who  lives 
in  sin,  enjoys  the  emotions  started  by  messages  of  holiness 
and  virtue.  To  continue  in  sin  contrary  to  the  light  and 
against  the  warnings  of  conscience  is  ever  to  prepare  the 
way  for  a  fatal  fall,  or  for  an  irrevocable  choice  which 
leads  to  ruin. 

Such  is  the  experience  of  Herod.  All  that  is  lacking 
now  is  the  opportunity.  When  the  circumstances  are 
right  the  Tempter  will  win  the  victory  for  which  he  has 
long  been  preparing.  It  is  the  birthday  of  the  king.  A 
great  supper  has  been  made  for  his  lords  and  high  captains 
and  chief  men.  Then  "when  the  daughter  of  Herodias 
herself  came  in  and  danced,  she  pleased  Herod  and  them 
that  sat  at  meat  with  him,  and  the  king  said  unto  the 
damsel.  Ask  of  me  whatsoever  thou  wilt,  and  I  will  give 
it  thee."  The  dance  was  in  itself  disgraceful  and  could 
properly  have  been  executed  by  no  person  of  royal  rank 
or  even  of  repute,  This  Mark  indicates  by  the  phrase 
he  uses  when  he  says,  "the  daughter  of  Herodias  herself 
came  in  and  danced."     It  is  part  of  a  foul  conspiracy. 


Mark  6: 30-34        THE  THIRD  PERIOD  99 

The  king  is  entrapped.  The  request,  at  the  suggestion  of 
Herodias,  is  quickly  made,  'T  will  that  thou  forthwith 
give  me  on  a  platter  the  head  of  John  the  Baptist."  We 
read  that  "the  king  was  exceeding  sorry;  but  for  the  sake 
of  his  oaths,  and  of  them  that  sat  at  meat,  he  would  not 
reject  her."  He  sends  forth  a  soldier  of  the  guard,  who 
goes  and  beheads  John  in  prison.  It  is  a  horrid  crime,  and 
is  contrary  to  the  conscience  of  the  king.  He  who  long 
has  disobeyed  the  inner  voice,  is  now  helpless  in  the 
hour  of  severe  temptation.  It  is  the  sad  picture  of  a 
violated  conscience;  and  as  Mark  introduces  the  story, 
it  tells  us  how  conscience  when  so  abused,  even  though 
long  silent,  is  certain  to  be  suddenly  aroused,  and  to  scourge 
the  guilty  soul  with  stings  of  hopeless  remorse.  While 
John  was  living,  there  was  opportunity  for  the  king  to 
repent.  When  the  king  had  given  the  order  for  the  death 
of  the  innocent  prophet,  repentance  was  impossible.  The 
irrevocable  step  had  been  taken,  and  never  again  could  the 
king  have  perfect  peace.  Each  strange  experience,  each 
striking  event,  was  like  a  solemn  portent,  and  awoke  in 
the  king  nameless  fear.  Thus  the  very  report  of  the  power 
of  Christ,  which  brought  hope  to  countless  souls,  awakened 
in  the  king  nothing  but  terror  and  dread.  Thus,  too,  it 
will  be  those  who  long  disobey  the  voice  of  conscience,  who 
finally  fall  in  the  hour  of'  more  serious  temptation,  who 
henceforth  are  haunted  by  self-reproach  and  ceaseless 
regret.  For  them  the  name  and  the  messages  and  the 
coming  of  Christ  are  only  causes  for  fear,  distress,  and 
despair. 

3.     The  Feeding  of  the  Five  Thousand.     Ch.  6  :  30-44 

30  And  the  apostles  gather  themselves  together  unto 
Jesus;  and  they  told  him  all  things,  whatsoever  they  had 
done,  and  whatsoever  they  had  taught.  31  And  he  saith 
unto  them,  Come  ye  yourselves  apart  into  a  desert  place,  and 
rest  a  while.  For  there  were  many  coming  and  going, 
and  they  had  no  leisure  so  much  as  to  eat.  32  And  they  went 
away  in  the  boat  to  a  desert  place  apart.  33  And  the  people 
saw  them  going,  and  many  knew  them^  and  they  ran  together 
there  on  foot  from  all  the  cities,  and  outwent  them.  34  And 
he  came  forth  and  saw  a  great  multitude,  and  he  had  com- 


100  EASTERN  GALILEE         Mark  6: 35-44 

passion  on  them,  because  they  were  as  sheep  not  having  a 
shepherd:  and  he  began  to  teach  them  many  things.  35 
And  when  the  day  was  now  far  spent,  his  disciples  came  unto 
him,  and  said.  The  place  is  desert,  and  the  day  is  now  far 
spent;  36  send  them  away,  that  they  may  go  into  the  country 
and  villages  round  about,  and  buy  themselves  somewhat  to 
eat.  37  But  he  answered  and  said  unto  them.  Give  ye  them 
to  eat.  And  they  say  unto  him.  Shall  we  go  and  buy  two 
hundred  shillings'  worth  of  bread,  and  give  them  to  eat? 
38  And  he  saith  unto  them,  How  many  loaves  have  ye? 
go  and  see.  And  when  they  knew,  they  say.  Five,  and  two 
fishes.  39  And  he  commanded  them  that  all  should  sit 
down  by  companies  upon  the  green  grass.  40  And  they  sat 
down  in  ranks,  by  hundreds,  and  by  fifties.  41  And  he  took 
the  five  loaves  and  the  two  fishes,  and  looking  up  to  heaven, 
he  blessed,  and  brake  the  loaves;  and  he  gave  to  the  dis- 
ciples to  setbefore  them ;  and  the  two  fishes  divided  he  among 
them  all.  42  And  they  all  ate,  and  were  filled.  43  And  they 
took  up  broken  pieces,  twelve  basketfuls,  and  also  of  the 
fishes.  44  And  they  that  ate  the  loaves  were  five  thousand 
men. 

The  miracles  of  "the  twelve,"  which  had  caused  terror 
to  Herod,  produced  widespread  wonder  and  curiosity 
among  the  people;  so  that  as  the  disciples  returned  to 
Capernaum,  to  report  their  work  to  the  Master,  they  were 
themselves  objects  of  such  popular  interest  that  they  were 
thronged  by  the  multitudes  and  "had  no  leisure  so  much 
as  to  eat."  The  weary  messengers  had  just  returned  from 
their  first  missionary  tour,  and  it  is  noticeable  that  they 
are  here  first  called  the  "apostles."  To  them  Jesus  gave 
an  invitation  which  brings  its  message  to  every  follower 
of  Christ,  whatever  his  name  or  task.  "Come  ye  your- 
selves apart  into  a  desert  place,  and  rest  a  while."  Periods 
of  quiet  retirement,  when  we  can  be  alone  with  the  Lord, 
or  can  meet  him  in  company  with  a  few  chosen  companions, 
afford  needed  preparation  for  successful  service.  "They 
went  away  in  a  boat  to  a  desert  place  apart." 

They  seem  to  have  crossed  to  the  northeastern  shore 
of  the  lake;  but  their  rest  was  soon  disturbed.  The 
crowds  learned  where  Jesus  was  to  be  found  "and  they  ran 
together  there  on  foot  from  all  the  cities."  However, 
Jesus   was   not   irritated   or  annoyed   by   the   intrusion. 


Mark  6: 30-44       THE  THIRD  PERIOD  101 

The  multitudes  stirred  his  compassion  "because  they  were 
as  sheep  not  having  a  shepherd."  They  were  looking  for 
guidance,  ^nd  really  hungering  for  spiritual  truth;  the 
professional  teachers  of  formal  religion  had  not  satisfied 
them;  John  was  dead;  they  were  conscious  of  a  great  need 
which  Jesus  seemed  able  to  supply.  Their  faith  was 
imperfect,  their  hopes  indefinite,  but  Jesus  gladly  re- 
sponded to  their  appeal.  "He  began  to  teach  them  many 
things."  To  those  whose  eyes  have  been  opened,  the 
world,  to-day,  is  like  the  multitudes  of  old,  hungering  for 
some  word  of  divine  certitude  and  comfort  and  power. 
Hearts  which  Jesus  has  touched  are  burdened  with  com- 
passion for  the  throngs  who  are  "as  sheep  not  having  a 
shepherd." 

As  the  day  of  teaching  draws  to  its  close  Jesus  performs 
a  miracle  which  was  designed  to  teach  that  the  message 
needed  by  the  world  concerns  himself,  that  he  is  in  reality 
the  Bread  of  Life.  The  occasion  of  the  miracle  is  the 
hunger  of  the  crowds,  and  the  first  motive  of  Jesus  is 
his  pity  for  their  physical  need,  but  he  uses  the  opportunity 
to  give  a  matchless  message  of  his  ability  to  satisfy  the 
hunger  of  the  soul. 

When  the  disciples  ask  him  to  send  the  crowd  away  to 
buy  themselves  food,  Jesus  startles  them  by  the  command: 
"Give  ye  them  to  eat."  In  reply  they  state  their  inability 
to  furnish  such  a  supply  of  food.  He  bids  them  learn 
exactly  how  many  loaves  they  have.  "And  when  they 
knew,  they  say,  Five,  and  two  fishes."  This  was  all; 
yet  when  the  Saviour  commands  and  blesses,  the  meager 
resources  of  his  servants  are  ever  found  adequate.  Their 
conscious  helplessness  is  frequently  the  time  of  his  great- 
est power. 

Some  faith,  however  imperfect,  must  have  been  awak- 
ened in  the  minds  of  the  disciples  by  the  words  of  the 
Master,  and  some  must  have  been  aroused  in  the  multi- 
tudes as  he  commanded  them  all  to  be  seated  in  companies 
on  the  green  grass;  but  it  would  be  difficult  to  measure 
their  astonishment  when,  by  the  power  of  Jesus,  the 
loaves  and  the  fishes  were  so  multiplied  that  they  more  than 
sufficed  to  feed  the  multitude  of  five  thousand  men. 


102  EASTERN  GALILEE         Mark  6: 45-52 

It  was  a  deed  of  compassion,  it  was  a  miracle  of  power, 
but  it  was  also  a  message  of  divine  import.  Jesus  really 
performed  an  act  of  creation;  it  was  the  greatest  wonder 
he  had  worked  in  the  presence  of  the  multitude ;  so,  too,  its 
meaning  was  of  deepest  significance.  His  ministry  was 
drawing  to  a  close;  the  death  of  John  was  a  portent  of  his 
own  coming  crucifixion;  it  was  passover  season,  as  the 
other  writers  declare,  and  as  Mark  indicates  by  his  pic- 
turesque mention  of  the  "green  grass,"  on  which  the  multi- 
tudes sat  in  "companies"  or  "garden  plats";  on  another 
passover,  Jesus  was  to  suffer;  but  his  body  was  to  be 
broken  for  the  life  of  the  world;  all  who  trusted  in  him 
should  hunger  no  more,  all  who  believed  in  him  should  have 
eternal  life.  So  Jesus  interpreted  his  own  miracle.  The 
crowds  could  not  understand,  but  through  all  the  ages  his 
followers  have  found  in  this  scene  inspiration  and  guid- 
ance and  hope.  The  world  in  its  weariness  and  hunger  and 
spiritual  need  is  like  the  multitude  in  the  wilderness.  Christ 
alone  can  save;  but  his  disciples  can  bring  to  dying  souls 
the  messages  of  his  power  and  love,  and  those  who  receive 
live. 

4.     Jesus  Walks  on  the  Water.     Ch.  6  :  45-52 

45  And  straightway  he  constrained  his  disciples  to  enter 
into  the  boat,  and  to  go  before  him  unto  the  other  side  to 
Bethsaida,  while  he  himself  sendeth  the  multitude  away. 
46  And  after  he  had  taken  leave  of  them,  he  departed  into 
the  mountain  to  pray.  47  And  when  even  was  come,  the 
boat  was  in  the  midst  of  the  sea,  and  he  alone  on  the  land. 
48  And  seeing  them  distressed  in  rowing,  for  the  wind  was 
contrary  unto  them,  about  the  fourth  watch  of  the  night  he 
Cometh  unto  them,  walking  on  the  sea;  and  he  would  have 
passed  by  them:  49  but  they,  when  they  saw  him  walking 
on  the  sea,  supposed  that  it  was  a  ghost,  and  cried  out; 
50  for  they  all  saw  him,  and  were  troubled.  But  he  straight- 
way spake  with  them,  and  saith  unto  them.  Be  of  good  cheer: 
it  is  I;  be  not  afraid.  51  And  he  went  up  unto  them  into 
the  boat;  and  the  wind  ceased:  and  they  were  sore  amazed 
in  themselves;  52  for  they  understood  not  concerning  the 
loaves,  but  their  heart  was  hardened. 

When  Jesus  was  interrupted  in  his  hours  of  retirement 
and  spiritual  communion  he  was  never  irritated;   nor  yet 


Mark  6: 45-52        THE  THIRD  PERIOD  103 

did  he  feel  that  the  unexpected  task  was  a  substitute  for 
the  needed  refreshment.  So  when  the  multitude  intruded 
upon  the  period  of  rest  which  Jesus  had  designed  for  him- 
self and  his  disciples,  he  patiently  taught  them  during  the 
day,  but  then  he  dismissed  them  and  withdrew  to  the 
mountain  solitudes  to  spend  the  whole  night  in  prayer. 

So  with  the  disciples:  they  may  have  been  disappointed 
in  their  expectations  of  secret  fellowship  with  Jesus,  but 
the  very  interruption  gave  them  opportunities  to  know 
their  Lord  better  than  they  had  ever  known  him  before. 
For  those  who  are  patient,  plans  unexpectedly  altered 
often  bring  new  revelations  of  the  person  and  power  of 
Christ. 

This  power  the  Twelve  saw  revealed  as  Jesus  fed  the 
five  thousand  who  had  broken  into  their  place  of  seclusion 
on  the  east  side  of  the  sea;  and  as,  in  obedience  to  Christ, 
they  leave  him  and  attempt  to  row  back  to  the  western 
coast,  they  are  given  a  new  and  startling  conception  of 
his  divine  person. 

They  have  found  themselves  opposed  by  a  rising  wind 
which  grows  even  more  fierce  as  the  long  night  wears 
slowly  away.  In  eight  hours  they  have  not  made  three 
miles.  In  their  anxiety  and  weariness  and  discourage- 
ment Jesus  suddenly  appears,  "walking  on  the  sea"; 
they  cry  out  in  terror  but  he  speaks  the  word  of  comfort: 
"Be  of  good  cheer:  it  is  I;  be  not  afraid.  And  he  went 
up  unto  them  into  the  boat;    and  the  wind  ceased." 

From  some  points  of  view  this  miracle  was  more  startling 
than  the  feeding  of  the  multitude;  ever  after,  the  disciples 
must  have  held  a  different  conception  of  their  Lord,  as  a 
being  who  was  more  than  man,  however  difficult  it  was  to 
define  his  nature.  As  the  bread  given  to  the  multitude 
pictured  his  broken  body  and  prepared  his  followers  to 
understand  his  death,  may  not  those  writers  be  correct 
who  suggest  that  this  walking  on  the  water  made  the  dis- 
ciples more  ready  to  comprehend  or  to  believe  the  mys- 
teries of  the  resurrection  and  the  unseen  presence  of  Christ? 
Surely  it  is  well  to  accept  the  message  which  is  most  com- 
monly taught,  that  in  this  striking  scene  we  are  reminded 
how  truly  our  Lord  is  with  us  in  the  tempests  and  struggles 


104  EASTERN  GALILEE        Mark  6: 53-56 

of  life,  possibly  nearest  when  our  courage  has  gone  and  our 
terror  is  greatest;  he  may  be  manifest  in  the  very  sight  we 
most  dread,  but  he  will  surely  bring  calm  and  soon  we  shall 
be  in  the  haven  of  rest.  So,  too,  we  may  dwell  with  com- 
fort on  the  suggestion  that  our  Lord,  who  is  now  on  high 
interceding  for  us,  will  some  day  appear  again;  even  now 
he  may  be  drawing  near ;  over  all  the  turmoil  and  distress  of 
nations  he  may  be  making  his  majestic  approach,  and  when 
he  appears  the  night  will  end  and  all  the  storms  will  cease. 
Possibly  it  is  only  poetic  fancy  which  has  led  men  thus 
to  paint  spiritual  reality  and  prophetic  truth  in  colors 
borrowed  from  this  gospel  story;  the  miracle  was  undoubt- 
edly performed  to  relieve  the  disciples  from  fear  and  danger 
and  to  give  them  ground  for  a  larger  trust  in  Jesus.  They 
were  indeed  impressed  beyond  measure  by  this  new  sign  of 
divine  power;  but  Mark  intimates  that  they  were  slow  to 
learn  and  needed  many  such  lessons.  They  should  not 
have  been  so  surprised;  they  should  have  expected  such 
powers  in  a  divine  Lord.  After  Jesus  had  fed  five  thou- 
sand with  a  few  loaves  and  fishes,  after  he  had  thus  shown 
himself  Lord  of  nature,  they  should  not  have  so  wondered 
that  he  could  walk  on  the  waves;  but  "they  were  sore 
amazed  in  themselves;  for  they  understood  not  concern- 
ing the  loaves,  but  their  heart  was  hardened."  Are  his 
followers  to-day  ready  to  believe  all  that  can  be  done  for 
them  and  for  the  world  by  a  risen  and  ascended  Christ? 

5.     The  Ministry  at  Gennesaret.     Ch.  6  :  53-56 

S3  And  when  they  had  crossed  over,  they  came  to  the  land 
unto  Gennesaret,  and  moored  to  the  shore.  54  And  when 
they  were  come  out  of  the  boat,  straightway  the  people  knew 
him,  55  and  ran  round  about  that  whole  region,  and  began  to 
carry  about  on  their  beds  those  that  were  sick,  where  they 
heard  he  was.  56  And  wheresoever  he  entered,  into  vil- 
lages, or  into  cities,  or  into  the  country,  they  laid  the  sick  in 
the  marketplaces,  and  besought  him  that  they  might  touch 
if  it  were  but  the  border  of  his  garment:  and  as  many  as 
touched  him  were  made  whole. 

However  slow  to  understand  our  Lord  the  disciples  may 
have  been,   the  multitudes  were  ready  to   believe  him. 


Mark  7: 1-13         THE  THIRD  PERIOD  105 

Their  faith  was  less  intelligent  but  it  was  no  less  real. 
A  vivid  picture  of  this  ready,  eager  trust  is  sketched  by 
Mark  as  Jesus  lands  with  his  disciples  south  of  Capernaum, 
just  after  he  has  walked  on  the  water  and  stilled  the  storm. 
"And  when  they  were  come  out  of  the  boat,  straightway 
the  people  knew  him  .  .  .  and  began  to  carry  about  on 
their  beds  those  that  were  sick,  where  they  heard 
he  was  .  .  .  and  besought  him  that  they  might  touch 
.  .  .  the  border  of  his  garment:  and  as  many  as  touched 
him  were  made  whole."  Our  Lord  expects  his  followers 
to  have  an  ever  more  and  more  perfect  knowledge  of  him ; 
but  he  responds  in  grace  to  the  simplest  faith,  and  even  the 
trust  which  but  touches  the  border  of  his  garment  is  enough 
to  secure  healing  and  life. 

6.     Jesus  Rebukes  the  Pharisees.     Ch.  7  :  1-23 

1  And  there  are  gathered  together  unto  him  the  Pharisees, 
and  certain  of  the  scribes,  who  had  come  from  Jerusalem, 
2  and  had  seen  that  some  of  his  disciples  ate  their  bread 
with  defiled,  that  is,  unwashen,  hands.  3  (For  the  Phari- 
sees, and  all  the  Jews,  except  they  wash  their  hands  dili- 
gently, eat  not,  holding  the  tradition  of  the  elders;  4  and 
when  they  come  from  the  marketplace,  except  they  bathe 
themselves,  they  eat  not;  and  many  other  things  there  are, 
which  they  have  received  to  hold,  washings  of  cups,  and  pots, 
and  brasen  vessels.)  5  And  the  Pharisees  and  the  scribes 
ask  him.  Why  walk  not  thy  disciples  according  to  the  tradi- 
tion of  the  elders,  but  eat  their  bread  with  defiled  hands? 

6  And  he  said  unto  them,  Well  did  Isaiah  prophesy  of  you 
hypocrites,  as  it  is  written. 

This  people  honoreth  me  with  their  lips. 
But  their  heart  is  far  from  me. 

7  But  in  vain  do  they  worship  me. 

Teaching  as  their  doctrines  the  precepts  of  men. 

8  Ye  leave  the  commandment  of  God,  and  hold  fast  the  tradi- 
tion of  men.  9  And  he  said  unto  them.  Full  well  do  ye  reject 
the  commandment  of  God,  that  ye  may  keep  your  tradition. 
10  For  Moses  said,  Honor  thy  father  and  thy  mother;  and, 
He  that  speaketh  evil  of  father  or  mother,  let  him  die  the 
death:  11  but  ye  say,  If  a  man  shall  say  to  his  father  or  his 
mother,  That  wherewith  thou  mightest  have  been  profited 
by  me  is  Corban,  that  is  to  say.  Given  to  God;  12  ye  no  longer 
suffer  him  to  do  aught  for  his  father  or  his  mother;  13  making 


106  EASTERN  GALILEE        Mark  7:  14-23 

void  the  word  of  God  by  your  tradition,  which  ye  have  de- 
livered: and  many  such  like  things  ye  do.  14  And  he  called 
to  him  the  multitude  again,  and  said  unto  them,  Hear  me  all 
of  you,  and  understand:  15  there  is  nothing  from  without 
the  man,  that  going  into  him  can  defile  him;  but  the  things 
which  proceed  out  of  the  man  are  those  that  defile  the  man. 
17  And  when  he  was  entered  into  the  house  from  the  multi- 
tude, his  disciples  asked  of  him  the  parable.  18  And  he 
saith  unto  them.  Are  ye  so  without  understanding  also?  Per- 
ceive ye  not,  that  whatsoever  from  without  goeth  into  the  man, 
it  cannot  defile  him;  19  because  it  goeth  not  into  his  heart, 
but  into  his  belly,  and  goeth  out  into  the  draught?  This  he 
said,  making  all  meats  clean.  20  And  he  said.  That  which 
proceedeth  out  of  the  man,  that  defileth  the  man.  21  For 
from  within,  out  of  the  heart  of  men,  evil  thoughts  proceed, 
fornications,  thefts,  murders,  adulteries,  22  covetings,  wicked- 
nesses, deceit,  lasciviousness,  an  evil  eye,  railing,  pride, 
foolishness :  23  all  these  evil  things  proceed  from  within,  and 
defile  the  man. 

The  first  period  of  Jesus'  public  ministry  in  eastern 
Galilee  revealed  a  striking  contrast  between  the  sudden 
popularity  with  the  masses  and  the  growing  opposition  of 
the  religious  leaders.  The  second  period  of  this  ministry 
was  marked  by  the  same  popularity,  and  it  closed  with  the 
rejection  of  Jesus  by  his  townsmen  in  Nazareth.  The 
third  period  found  the  popular  confidence  in  Christ  at 
its  very  height,  but  as  it  draws  to  its  close  it  is  made  mem- 
orable by  a  bitter  attack  upon  Jesus  by  the  Pharisees 
and  other  leaders  who  have  come  from  Jerusalem  for  the 
purpose  of  opposing  him. 

The  charge  which  they  preferred  against  Jesus  was 
that  "his  disciples  ate  their  bread  with  defiled,  that  is, 
unwashen,  hands."  The  objection  did  not  mean  that  the 
followers  of  Jesus  ate  with  hands  which  were  physically 
unclean.  It  meant  that  these  disciples  had  neglected  the 
ceremonial  washings  which  were  required  by  Jewish  tradi- 
tions. These  traditions  consisted  in  the  collected  inter- 
pretations of  the  Old  Testament  Law,  which  had  been 
given  by  the  rabbis.  To  the  mind  of  the  Pharisees 
they  had  come  to  be  of  more  importance  and  authority 
than  the  very  words  of  God.     To  neglect  these  require- 


Mark  7: 1-23         THE  THIRD  PERIOD  107 

ments  was,  to  these  old  formalists,  the  most  serious  of 
sins. 

The  charge  gave  to  our  Lord  an  opportunity  not  only 
to  rebuke  the  Pharisees,  but  to  rebuke  all  formalism  in 
religion,  and  to  show  the  essential  difference  between  that 
which  is  spiritual  and  that  which  is  material,  between 
the  real  purity  of  the  soul  and  mere  conformity  to  the  re- 
quirements of  man. 

In  rebuking  the  Pharisees  our  Lord  charges  them  with 
being  hypocrites  and  quotes,  in  reference  to  them,  the 
words  of  Isaiah,  in  which  the  prophet  describes  men  of 
similar  character  who  made  much  of  external  observances 
while  they  were  indifferent  to  the  stains  and  sins  of  their 
own  souls.  "Well  did  Isaiah  prophesy  of  you  hypocrites, 
as  it  is  written,  This  people  honoreth  me  with  their  lips, 
but  their  heart  is  far  from  me.  But  in  vain  do 
they  worship  me,  teaching  as  their  doctrines  the  precepts 
of  men."  It  is  in  this  very  matter  of  obedience  to  the 
precepts  of  men  that  Jesus  now  proceeds  to  convict  the 
Pharisees  of  sin.  They  had  accused  the  disciples,  and  so 
by  implication  had  accused  Jesus,  of  acting  contrary  to  a 
human  tradition.  Jesus  shows  that  in  obeying  a  tradition 
of  men  they  had  broken  the  law  of  God.  The  instance 
which  he  cites  was  the  best  possible  example  of  the 
hypocrisy  of  the  Pharisees  and  of  the  fallacy  of  formalism. 
According  to  the  law  of  God  one  should  honor  his  father 
and  mother;  he  should  care  for  them  and  provide  for  their 
needs.  According  to  an  accepted  tradition,  however,  if 
one  should  pronounce  over  any  property  the  word,  "Cor- 
ban,"  which  means  a  "gift,"  this  property  would  be 
regarded  as  dedicated  to  God;  but  the  tradition  further 
provided  that,  while  the  property  could  not  then  be  given 
to  any  other  person,  it  could  be  used  by  its  owner  for  his 
personal  gratification  and  delight.  Thus  it  became  pos- 
sible for  a  man  to  allow  his  parents  to  suffer  while  he  was 
himself  possessed  of  wealth.  He  could  thus  be  keeping  a 
tradition,  which  related  to  mere  external  form  relative  to 
religious  gifts,  while  at  the  same  time  he  was  breaking  one 
of  the  Ten  Commandments  and  violating  the  fundamental 
law  of  love.   Thus  clearly  does  Jesus  convict  the  Pharisees, 


108  EASTERN  GALILEE  Mark  7:  1-23 

and  at  the  same  time  shows  the  peril  of  being  content 
with  outward  observances  while  the  heart  is  full  of  self- 
ishness and  sin. 

At  this  juncture  Jesus  calls  to  him  the  multitude  and, 
in  their  presence,  proclaims  a  truth  which  is  to  the 
Pharisees  a  veritable  challenge,  and  is  so  revolutionary  and 
so  far-reaching  that  it  results  in  a  final  breach  between 
our  Lord  and  the  religious  leaders  of  the  Jews.  The 
statement  seems  simple  in  itself,  "There  is  nothing  from 
without  the  man,  that  going  into  him  can  defile  him;  but 
the  things  which  proceed  out  of  the  man  are  those  which 
defile  the  man."  The  disciples  seem  to  have  realized  that 
the  words  contained  a  meaning  deeper  than  lay  upon  the 
surface,  and  were  more  far-reaching  than  at  first  appeared. 
Jesus,  however,  rebukes  them  for  their  dullness  of  appre- 
hension and  for  failing  to  appreciate  that  in  which  unclean- 
ness  really  consists.  He  proceeds  to  explain,  however, 
most  clearly,  that  real  uncleanness  is  not  a  matter  of  the 
body  but  of  the  spirit,  or  only  of  the  body  as  directed  by 
the  spirit.  The  only  actual  defilement  is  that  of  the  soul. 
A  man  is  not  defiled  by  that  which  enters  into  his  mouth, 
but  by  that  which  proceeds  from  his  heart.  A  man  can- 
not be  polluted  by  eating  that  which  is  ceremonially 
unclean,  but  only  by  thinking  and  doing  that  which  is 
morally  impure.  In  recording  these  statements,  Mark 
adds  that  by  this  saying  Jesus  was  "making  all  meats 
clean."  He  does  not  mean  that  the  ceremonial  law  was 
absolutely  abrogated  by  the  simple  but  startling  state- 
ments of  our  Lord.  He  means  that  the  Master  was  mak- 
ing plain  the  distinction  between  ceremony  and  reality, 
between  form  and  fact,  between  external  and  internal 
purity.  He  does  indicate,  however,  that  the  real  under- 
standing of  these  teachings  shows  the  ceremonial  law  to  be 
temporary,  and  prepares  the  way  for  abolishing  this  law 
when  men  shall  have  learned  its  true  meaning.  Thus  it 
was  that  Jesus  anticipated  the  final  passing  of  Judaism, 
and  thus  he  insisted  that  all  religion  is  a  matter  of  the  heart 
and  not  of  external  form,  that  it  is  a  relation  to  God  and 
not  the  observance  of  a  ceremonial,  that  it  is  a  cleansing 
of  the  spirit  and  not  a  washing  of  the  hands.     These  plain 


Mark  7:  t-23         THE  THIRD  PERIOD  109 

teachings  have  been  needed  in  every  age  of  the  world. 
They  may  seem  obvious  to  most  Christians  of  the  present 
day.  To  the  Pharisees,  however,  they  came  as  a  stern 
rebuke.  They  ran  counter  to  the  most  sacred  traditions 
of  the  sect.  They  disclosed  the  hypocrisy  and  formalism 
of  these  proud  and  confident  ritualists.  They  were  a 
defiance  of  the  Jewish  religious  leaders.  No  wonder  that 
Jesus  found  it  necessary  to  leave  Galilee,  and  to  withdraw 
to  the  Gentile  territory  near  Tyre  and  Sidon. 


110  NORTHERN  GALILEE       Mark  7: 24-30 


in.    The  Ministry  in  Northern  Galilee. 
Chs.  7  :  24  to  9  :  50 

A.     THE  FIRST  PERIOD.     Chs.  7  :  24  to  8  :  26 
1.     The  Faith  of  the  Syrophcenician  Woman.     Ch.  7  :  24-30 

24  And  from  thence  he  arose,  and  went  away  into  the  bor- 
ders of  Tyre  and  Sidon.  And  he  entered  into  a  house,  and 
would  have  no  man  know  it;  and  he  could  not  be  hid.  25 
But  straightway  a  woman,  whose  little  daughter  had  an  un- 
clean spirit,  having  heard  of  him,  came  and  fell  down  at  his 
feet.  26  Now  the  woman  was  a  Greek,  a  Syrophcenician  by 
race.  And  she  besought  him  that  he  would  cast  forth  the 
demon  out  of  her  daughter.  27  And  he  said  unto  her,  Let 
the  children  first  be  filled:  for  it  is  not  meet  to  take  the  chil- 
dren's bread  and  cast  it  to  the  dogs.  28  But  she  answered 
and  saith  unto  him.  Yea,  Lord ;  even  the  dogs  under  the  table 
eat  of  the  children's  crumbs.  29  And  he  said  unto  her.  For 
this  saying  go  thy  way ;  the  demon  is  gone  out  of  thy  daughter. 
30  And  she  went  away  unto  her  house,  and  found  the  child 
laid  upon  the  bed,  and  the  demon  gone  out. 

Only  once  in  the  earthly  career  of  our  Lord  does  he  leave 
his  own  land;  but  from  the  time  he  crosses  "into  the 
borders  of  Tyre  and  Sidon"  until  he  departs  for  Jerusalem 
and  the  cross,  he  is  either  in  Gentile  territory  or  in  the 
lonely  regions  of  northern  Galilee.  It  is  a  season  of 
retirement.  Jesus  has  been  rejected  by  the  nation.  The 
multitudes  who  still  throng  about  him  have  failed  to 
appreciate  the  spiritual  nature  of  his  message  or  to  recog- 
nize him  as  the  Messiah;  his  townsmen  in  Nazareth  have 
refused  to  accept  him,  and  the  religious  leaders  are  leagued 
against  him  in  deadly  hate.  Jesus  therefore  seeks  places 
of  seclusion  where  he  can  instruct  his  disciples  in  anticipa- 
tion of  his  coming  death  and  resurrection.  He  is  not  mak- 
ing missionary  journeys,  his  ministry  is  not  for  the  multi- 
tudes; nevertheless  he  cannot  escape  from  the  crowds,  and 
he  never  fails  to  respond  to  the  appeal  of  distress  and  of 
faith.     The  great  Teacher  is  seeking  to  be  alone  with  his 


Mark  7: 24-30        THE  FIRST  PERIOD  111 

disciples,  but  Mark  still  pictures  him  as  the  mighty  Ser- 
vant, the  wonder-working  Son  of  God. 

Jesus  withdraws  first  to  Syrophoenicia,  a  region  so  named 
to  distinguish  the  Phoenicia  which  was  in  Syria  from  the 
district  in  northern  Africa.  Here  "he  entered  into  a  house, 
and  would  have  no  man  know  it;  and  he  could  not  be  hid. 
But  straightway  a  woman,  whose  little  daughter  had  an 
unclean  spirit,  came  and  fell  down  at  his  feet."  Mark  calls 
special  attention  to  the  fact  that  she  was  a  "Greek,"  that 
is,  a  Gentile.  This  makes  her  trust  in  Jesus  seem  more 
remarkable,  and  it  explains  the  strange  reply  by  which  he 
tests  her  faith.  "She  besought  him  that  he  would  cast 
forth  the  demon  out  of  her  daughter.  And  he  said  unto 
her,  Let  the  children  first  be  filled:  for  it  is  not  meet  to 
take  the  children's  bread  and  cast  it  to  the  dogs." 

Of  course,  Jesus  means  to  say  that  his  work,  for  the 
present,  is  for  Jews  and  not  for  Gentiles;  that  in  the 
brief  space  of  his  earthly  ministry  he  must  lay  foundations 
among  people  already  prepared,  in  order  that  later  his 
salvation  may  be  offered  to  all  nations.  Nevertheless 
his  words  appear  harsh,  almost  cruel,  unless  we  see  veiled 
beneath  them  the  meaning  and  the  sympathy  upon  which 
the  wit  and  the  faith  of  the  woman  at  once  lay  hold. 
She  was  perfectly  familiar  with  the  proud  scorn  of  the 
Jews  and  their  claim  of  superior  rights,  and  she  must  have 
detected  the  gentle  irony  in  the  tone  of  Jesus  as  he  refers 
to  his  people  who  ha\^e  just  rejected  him.  He  seems  to  be 
saying,  "My  ministry  must  be  among  the  Jews,  and  you 
know  that  they  regard  you  Gentiles  as  dogs,  and  them- 
selves as  the  special  favorites  of  God."  Then,  too,  he. 
uses  the  word  "little  dogs,"  from  which  she  might  conclude 
that  they  could  have  some  place  in  the  household;  and 
he  begins  by  saying,  "Let  the  children  first  be  filled," 
indicating  that  a  time  might  come  when  Gentiles  also  might 
be  saved.  LTpon  all  these  suggestions  the  woman  at  once 
seizes.  She  does  not  "entrap  him  in  his  words,"  she  does 
not  defeat  him  in  his  argument,  but  she  sees  the  hidden 
truth  in  his  utterance,  and  in  his  apparent  refusal  she  finds 
a  promise  of  help.  "But  she  answered  and  saith  unto  him, 
Yea,  Lord;    even  the  dogs  under  the  table  eat  of  the 


112  NORTHERN  GALILEE       Mark  7: 31-35 

children's  crumbs."  She  admits  that  she  is  a  Gentile,  she 
makes  no  claim  upon  him  whose  ministry  lies  among  the 
Jews,  but  she  suggests  that  while  he  is  on  Gentile  territory, 
it  will  not  be  interfering  with  his  work,  it  will  not  be 
robbing  his  own  people,  it  will  be  but  letting  a  crumb  fall 
from  the  table,  in  case  he  makes  this  exception,  and  grants 
her  request.  It  was  not  mere  humility  or  wit  which  her 
words  expressed,  but  rather,  a  triumphant  faith.  His 
answer  did  seem  to  contain  a  refusal,  even  a  reproach; 
but  she  believed  in  the  love  and  kindness  which  his  words 
almost  concealed;  she  trusted  his  power  and  his  grace. 
The  reply  of  Jesus  had  been  a  severe  test  of  her  faith; 
but  it  had  distinguished  the  people  of  the  living  God  from 
the  unbelieving  world ;  and  it  had  made  clear  to  the  woman, 
and  to  all  who  heard,  the  relation  in  which  Jesus  stood  to 
her  and  to  all  Gentiles;  and  it  made  it  possible  for  him  to 
grant  her  petition  when  her  faith  had  stood  the  test. 
"And  he  said  unto  her.  For  this  saying  go  thy  way;  the 
demon  is  gone  out  of  thy  daughter."  As  "she  went  away 
unto  her  house,  and  found  the  child  laid  upon  the  bed,  and 
the  demon  gone  out,"  a  promise  was  given,  virtually,  to  the 
whole  Gentile  world  of  salvation  through  Christ  to  everyone 
that  believes.  Quite  as  definite  is  the  message,  for  every 
follower  of  Christ,  to  keep  on  with  prayer,  even  in  the 
darkest  hour,  to  believe  that  behind  the  cloud  of  apparent 
refusal  our  Lord  is  concealing  his  purpose  of  love.  How- 
ever, let  us  ask,  not  as  a  matter  of  merit  or  desert,  but  only 
as  suppliants,  making  our  conscious  unworthiness  the  very 
ground  of  our  appeal  to  his  grace. 

2.     The  Cure  of  the  Deaf  Mute.     Ch.  7:31-37 

31  And  again  he  went  out  from  the  borders  of  Tyre,  and 
came  through  Sidon  unto  the  sea  of  Galilee,  through  the  midst 
of  the  borders  of  DecapoUs.  32  And  they  bring  unto  him 
one  that  was  deaf,  and  had  an  impediment  in  his  speech; 
and  they  beseech  him  to  lay  his  hand  upon  him.  33  And  he 
took  hun  aside  from  the  multitude  privately,  and  put  his  fin- 
gers into  his  ears,  and  he  spat,  and  touched  his  tongue; 
34  and  looking  up  to  heaven,  he  sighed,  and  saith  unto  him, 
Ephphatha,  that  is,  Be  opened.  35  And  his  ears  were  opened, 
and  the  bond  of  his  tongue  was  loosed,  and  he  spake  plain. 


Mark  7: 36, 37        THE  FIRST  PERIOD  113 

36  And  he  charged  them  that  they  should  tell  no  man: 
but  the  more  he  charged  them,  so  much  the  more  a  great  deal 
they  published  it.  37  And  they  were  beyond  measure 
astonished,  saying,  He  hath  done  all  things  well;  he  maketh 
even  the  deaf  to  hear,  and  the  dimib  to  speak. 

Jesus  turns  northward  on  his  journey,  through  the  city 
of  Sidon,  and  then  eastward  through  Galilee,  but  not  to  the 
familiar  scenes  of  his  former  ministry.  He  is  still  seeking 
seclusion  where  he  can  be  alone  with  his  disciples.  He 
passes  to  the  east  coast  of  the  sea  of  Galilee  to  Decapolis. 
Once  before  he  had  visited  this  region,  and  had  there 
cured  a  demoniac;  but  the  people  had  requested  him  to 
leave  their  country.  Now,  however,  they  give  him  a  dif- 
ferent reception.  The  man  Jesus  healed  has  done  his 
work  well  as  an  evangelist,  or  the  wide  fame  of  Jesus  has 
changed  the  popular  mind;  for  "they  bring  unto  him  one 
that  was  deaf,  and  had  an  impediment  in  his  speech;  and 
they  beseech  him  to  lay  his  hand  upon  him."  This  inci- 
dent is  recorded  by  Mark  alone,  and  it  is  related  with  the 
vividness  and  minuteness  of  detail  which  characterize  his 
Gospel.  In  contrast  with  the  last  miracle,  where  Jesus 
cast  out  a  demon  without  even  visiting  the  home  of  the 
suffering  child,  Jesus  here  performs  seven  distinct  acts 
in  effecting  the  cure.  "He  took  him  aside  from  the 
multitude  privately";  this  is  in  accordance  with  the 
present  desire  of  Jesus  to  avoid  all  publicity;  but  it  has 
direct  reference  to  the  man,  and  is  intended  to  allow 
him,  without  any  distraction,  to  fix  his  whole  thought  upon 
Jesus.  He  then  "put  his  fingers  into  his  ears,  and  he  spat, 
and  touched  his  tongue";  this  is,  because  the  sufferer 
is  deaf,  a  language  of  signs;  Jesus  is  telling  him  what  to 
expect;  he  is  promising  to  heal  him,  to  show  that  he  is 
to  pierce  the  dull  ears,  and  to  moisten  and  loose  the  help- 
less tongue.  Jesus  also  looks  up  to  heaven,  not  so  much 
to  ask  aid,  as  to  tell  the  man  that  his  healing  is  to  be 
from  a  heavenly  and  divine  source.  Then  Jesus  sighs  as 
he  thinks  of  all  the  misery  and  distress  of  the  world,  and 
of  the  spiritual  deafness  of  the  multitudes  who  are  closing 
their  ears  to  his  message.  Lastly  he  speaks  the  word  of 
healing  power,    "Ephphatha."     Mark   records   the  very 


114  NORTHERN  GALILEE  Mark  8:  1-6 

syllables  uttered  by  the  Lord,  and  then  translates  them 
for  his  readers,  "Be  opened."  The  cure  is  immediate 
and  complete.  "His  ears  were  opened,  and  the  bond  of 
his  tongue  was  loosed,  and  he  spake  plain." 

Two  questions  should  be  asked :  Why  did  Jesus  proceed 
with  such  deliberation,  and  convey  to  the  deaf  man  a  mes- 
sage by  the  use  of  signs?  Evidently,  to  arouse  his  faith. 
Our  Lord  has  appeared,  through  the  entire  Gospel,  in  the 
majesty  of  his  divine  power;  but  in  this  period  of  his 
ministry  he  is  seen  to  be  emphasizing  the  necessity  of 
human  trust  in  him.  He  tested  and  rewarded  the  faith 
of  the  Syrophopnician  woman;  now  before  effecting  the 
cure  he  awakens  and  develops  an  intelligent  faith  in  the 
deaf  man  of  Decapolis. 

Why,  too, was  it,  that  "he  charged  them  that  they  should 
tell  no  man"?  Because,  during  this  entire  period,  he  was 
seeking  for  seclusion  and  wished  to  escape  all  popular 
notice.  True  gratitude  is  best  expressed  in  obedience  to 
Christ;  but  instead  of  yielding  to  his  desire  "the  more  he 
charged  them,  so  much  the  more  a  great  deal  they  pub- 
lished it." 

Last  of  all,  Mark  records  their  wonder  and  praise: 
"They  were  beyond  measure  astonished,  saying,  He  hath 
done  all  things  well ;  he  maketh  even  the  deaf  to  hear,  and 
the  dumb  to  speak."  In  such  praise  all  may  "\Vell  unite 
who  have  been  alone  with  the  Master,  who  have  felt  his 
healing  touch,  who  have  been  permitted  to  hear  the  mes- 
sage of  his  power  and  grace  and  love. 

3.     The  Feeding  of  the  Four  Thousand.     Ch.  8  :  1-10 

1  In  those  days,  when  there  was  again  a  great  multitude, 
and  they  had  nothing  to  eat,  he  called  unto  him  his  disciples, 
and  saith  unto  them,  2  I  have  compassion  on  the  multitude, 
because  they  continue  with  me  now  three  days,  and  have 
nothing  to  eat:  3  and  if  I  send  them  away  fasting  to  their 
home,  they  will  faint  on  the  way;  and  some  of  them  are  come 
from  far.  4  And  his  disciples  answered  him,  Whence  shall 
one  be  able  to  fill  these  men  with  bread  here  in  a  desert  place? 
5  And  he  asked  them.  How  many  loaves  have  ye?  And  they 
said.  Seven.  6  And  he  commandeth  the  multitude  to  sit 
down  on  the  ground :  and  he  took  the  seven  loaves,  and  hav- 


Mark  8:  7-10  THE  FIRST  PERIOD  115 

ing  given  thanks,  he  brake,  and  gave  to  his  disciples,  to  set 
before  them;  and  they  set  them  before  the  multitude.  7 
And  they  had  a  few  small  fishes:  and  having  blessed  them, 
he  commanded  to  set  these  also  before  them.  8  And  they  ate, 
and  were  filled :  and  they  took  up,  of  broken  pieces  that  re- 
mained over,  seven  baskets.  9  And  they  were  about  four 
thousand:  and  he  sent  them  away.  10  And  straightway  he 
entered  into  the  boat  with  his  disciples,  and  came  into  the 
parts  of  Dalmanutha. 

The  wide  excitement  produced  by  the  reported  healing 
of  the  deaf  man  has  led  to  the  sudden  gathering  of  great 
multitudes  who  throng  about  the  Master  eager  to  hear 
his  word;  and  when  they  have  continued  with  him  for 
three  days  and  are  in  want  of  food  Jesus  proceeds,  as  on 
a  former  occasion,  to  supply  the  needs  of  the  people  by 
the  miraculous  multiplication  of  a  few  loaves  and  fishes. 
While  the  number  of  men,  of  loaves,  and  of  baskets  of 
fragments,  and  other  circumstances,  are  so  different  as 
to  make  certain  that  this  is  not  merely  a  second  account 
of  the  identical  miracle,  yet  the  main  features  and  the 
obvious  teachings  are  much  the  same. 

In  both  cases  we  note  the  patient  compassion  of  Jesus. 
He  has  been  seeking  for  retirement  with  his  disciples; 
but  when  the  crowds  gather  about  him  he  sacrifices  his 
own  plan  and  comfort;  he  resumes  his  work  of  teaching, 
and  he  ministers  to  their  bodies  as  well  as  to  their  souls. 

We  should  also  notice  the  unbelief  of  the  disciples. 
When  Jesus  suggests  the  need  of  food  they  seem  to  have 
forgotten  utterly  the  former  miracle.  Some  commentators 
insist  that  such  stupidity  is  incredible  and  that  this  por- 
tion of  the  story  must  have  been  borrowed  by  the  writer 
from  the  former  narrative.  Some  of  us  are  too  conscious 
of  equal  unbelief  in  spite  of  repeated  miracles  of  grace  to 
wonder  long  at  the  blindness  of  the  apostles. 

In  both  miracles  we  note  the  abundant  supply  for  the 
multitudes,  and  remember  the  message  of  supreme 
importance  which  Jesus  intended  to  convey,  namely, 
that  he  is  himself  the  true  Bread  for  the  soul,  and  that  they 
who  trust  in  him  shall  have  eternal  life.  It  is  in  relation 
to    this    symbolic    interpretation    that    the    two    similar 


116  NORTHERN  GALILEE       Mark  8: 11-21 

miracles  contain  slightly  different  suggestions.  The  five 
thousand  who  were  miraculously  fed  by  Christ  were  all 
Jews,  the  four  thousand  were  probably  Gentiles.  The 
first  miracle  in  this  period  intimated  that  crumbs  of  bread 
might  fall  from  the  table  for  the  needy  Gentiles;  here 
there  may  be  an  intimation  that  Jesus,  rejected  by  his 
own  people,  is  to  give  his  life  for  the  world,  and  is  to  be 
the  living  Bread  for  all  nations. 

4.     The  Warning  Against  Leaven.     Ch.  8  :  11-21 

11  And  the  Pharisees  came  forth,  and  began  to  question 
with  him,  seeking  of  him  a  sign  from  heaven,  trying  him.  12 
And  he  sighed  deeply  in  his  spirit,  and  saith.  Why  doth  this 
generation  seek  a  sign?  verily  I  say  unto  you,  There  shall 
no  sign  be  given  unto  this  generation.  13  And  he  left 
them,  and  again  entering  into  the  boat  departed  to  the  other 
side. 

14  And  they  forgot  to  take  bread;  and  they  had  not  in 
the  boat  with  them  more  than  one  loaf.  15  And  he  charged 
them,  saying.  Take  heed,  beware  of  the  leaven  of  the  Phari- 
sees and  the  leaven  of  Herod.  16  And  they  reasoned  one 
with  another,  saying.  We  have  no  bread.  17  And  Jesus 
perceiving  it  saith  unto  them,  Why  reason  ye,  because  ye 
have  no  bread?  do  ye  not  yet  perceive,  neither  understand? 
have  ye  your  heart  hardened?  18  Having  eyes,  see  ye  not? 
and  having  ears,  hear  ye  not?  and  do  ye  not  remember? 
19  When  I  brake  the  five  loaves  among  the  five  thousand, 
how  many  baskets  full  of  broken  pieces  took  ye  up?  They 
say  imto  him.  Twelve.  20  And  when  the  seven  among  the 
four  thousand,  how  many  basketfuls  of  broken  pieces  took 
ye  up?  And  they  say  unto  him.  Seven.  21  And  he  said 
unto  them.  Do  ye  not  yet  understand? 

Ever  since  Jesus  had  so  severely  rebuked  the  Pharisees 
for  their  formalism  and  hypocrisy  he  had  been  sojourning 
in  Gentile  territory;  but  after  feeding  the  four  thousand 
in  Decapolis  he  sails  to  the  west  shore  of  the  lake,  where 
the  Pharisees  at  once  seek  to  attack  him,  to  test  him, 
to  entrap  him.  They  "began  to  question  with  him,  seek- 
ing of  him  a  sign  from  heaven,  trying  him."  It  is  an 
impertinence  and  an  insult.  He  has  filled  the  land  with 
wonder  at  his  "  signs. "   They  have  been  of  many  kinds  and 


Mark  8:  11-21        THE  FIRST  PERIOD  117 

of  countless  number,  and  plainly  declare  Jesus  to  be  the 
Messiah,  the  Son  of  God.  To  ask  for  another  sign  is  a 
hypocritical  way  of  throwing  doubt  and  discredit  on  the 
miracles  which  Jesus  has  already  wrought  as  credentials 
of  his  mission.  What  the  Pharisees  mean  by  a  "sign 
from  heaven"  they  do  not  clearly  define.  Probably  they 
wish  some  portent  from  "the  sky,"  something  entirely 
apart  from  the  world,  something  more  evidently  from  God. 
The  miracles  of  Jesus  have  been  wrought  upon  earth,  and 
in  the  sphere  of  human  experiences  and  relationships; 
the  Pharisees  pretend  that  they  will  be  convinced  by  such 
"a  sign  from  heaven." 

As  Jesus  listens  to  their  request  "he  sighed  deeply  in 
his  spirit."  He  feels  an  anguish  of  soul  at  the  blindness, 
hypocrisy,  and  hardness  of  his  cruel  enemies,  and  at  their 
evident  desire  to  entrap  and  destroy  him.  He  asks  why 
this  generation,  of  all  possible  generations,  seeks  for  a  sign, 
when  signs  have  been  multiplied  before  them,  when  Jesus, 
himself  the  supreme  Sign,  stands  among  them.  He  then 
affirms  that  no  such  sign  as  they  suggest  will  be  given.  '  'And 
he  left  them,  and  again  entering  into  the  boat  departed 
to  the  other  side."  While  crossing  the  lake  Jesus  takes 
occasion  to  warn  the  disciples  against  the  insincerity 
and  practices  and  doctrines  of  the  Pharisees,  whose  re- 
quest for  a  sign  is  still  in  mind.  Their  request  was  the 
best  possible  illustration  of  their  spirit.  They  were  so 
accustomed  to  think  only  of  forms  and  to  forget  the  sub- 
stance, to  regard  the  physical  and  to  overlook  the  spiritual, 
that  they  could  not  understand  the  miracles  of  Jesus. 
They  did  not  see  that  they  were  all  signs  of  divine  wisdom 
and  power  and  love;  whereas  the  "sign  from  heaven" 
which  they  desired  would  have  been  no  real  sign;  it  would 
have  been  a  bare  portent,  and  no  true  revelation  of  the 
nature  and  person  of  the  Son  of  God.  The  Pharisees  were 
spiritually  blind ;  and  against  their  influence  and  teachings 
Jesus  warns  his  disciples.  "Take  heed,  beware  of  the 
leaven  of  the  Pharisees." 

Leaven  was  an  accepted  symbol  of  evil  and  corruption, 
and  particularly  of  secret,  insidious,  penetrating  evil. 
Thus  Jesus  warns  his  followers  against  the  common  but 


118  NORTHERN  GALILEE       Mark  8:  11-21 

perilous  tendencies  to  formalism  and  hypocrisy  and  un- 
reality in  religion,  and  against  teachers  who,  while  making 
great  claims,  are  spiritually  blind. 

Jesus  further  warns  his  disciples  against  "the  leaven  of 
Herod,"  by  which  he  means  worldliness  and  irreligion. 
The  Herods  professed  to  be  Jews  but  followed  the  customs 
and  practices  of  the  heathen  religions.  The  influence  of 
their  followers,  who  lived  only  for  the  world  and  its  prizes 
and  pleasures,  was  quite  as  dangerous  for  the  followers  of 
Christ  as  was  that  of  the  Pharisees. 

On  another  occasion  Jesus  added  a  third  warning;  it 
was  against  "the  leaven  of  the  .  .  .  Sadducees,"  that  is 
against  materialism  and  skepticism,  for  the  Sadducees 
did  not  believe  in  resurrection,  or  angel,  or  spirit.  They 
were  like  those  of  the  present  day  who,  as  far  as  possible, 
deny  and  discredit  the  supernatural  in  revelation  and  in 
religion. 

Against  formalism  and  secularism  and  materialism 
Jesus  warned  his  disciples;  and,  against  the  insidious 
spread  of  these  three  forms  of  leaven,  the  Church  needs 
to  be  warned  to-day.  The  disciples,  however,  failed  to 
understand,  at  first,  what  Jesus  meant.  They  thought  he 
was  referring  to  literal  leaven,  or  to  bread,  and  the  more 
naturally  as  they  had  just  reminded  themselves  that  they 
had  brought  with  them  only  a  single  loaf.  Jesus  assured 
them  that  they  were  almost  as  blind  as  the  Pharisees. 
While  he  had  been  speaking  of  spiritual  perils,  they  had 
been  thinking  of  material  bread.  He  reminded  them  of 
the  two  miracles  he  had  wrought  in  feeding  the  mul- 
titudes; so  that,  if  physical  food  were  lacking,  he  could 
easily  supply  that.  He  was  concerned  about  their  supply  of 
spiritual  food.  He  was  thinking  of  the  false  teaching  to 
which  his  disciples  would  be  compelled  to  listen.  He  wished 
them  to  be  warned  against  their  peril.  Surely  his  modern 
followers  need  to  recall  the  warning,  to  be  less  concerned 
about  food  for  the  body  and  more  concerned  about  the 
food  for  the  soul  which  religious  teachers  are  offering.  We 
may  do  well  to  take  heed,  and  to  beware  of  the  leaven  of  the 
Pharisees,  and  the  leaven  of  the  Sadducees,  and  the  leaven 
of  Herod. 


Mark  8: 22-26        THE  FIRST  PERIOD  119 

5.    The  Blind  Man  of  Bethsaida.     Ch.  8  :  22-26 

22  And  they  come  unto  Bethsaida.  And  they  bring  to 
him  a  blind  man,  and  beseech  him  to  touch  him.  23  And 
he  took  hold  of  the  blind  man  by  the  hand,  and  brought  him 
out  of  the  village ;  and  when  he  had  spit  on  his  eyes,  and  laid 
his  hands  upon  him,  he  asked  him,  Seest  thou  aught?  24 
And  he  looked  up,  and  said,  I  see  men;  for  I  behold  them 
as  trees,  walking.  25  Then  again  he  laid  his  hands  upon 
his  eyes;  and  he  looked  stedfastly,  and  was  restored,  and 
saw  all  things  clearly.  26  And  he  sent  him  away  to  his 
home,  saying.  Do  not  even  enter  into  the  village. 

This  miracle,  like  the  cure  of  the  deaf  man  in  Decapolis, 
is  found  in  no  other  Gospel.  In  both  cases  the  healing  is 
performed  apart  from  the  multitude  and  accompanied  by 
the  use  of  tangible  means.  Secrecy  is  sought  by  Jesus 
because  he  has  entered  upon  a  season  of  retirement  with 
his  disciples,  when  he  desires  to  escape  the  presence  of 
excited  throngs;  means  are  employed,  not  because  Jesus 
could  not  heal  by  a  mere  act  of  his  will,  but  because  he 
would  not  heal  unless  faith  was  aroused  first  in  the  heart 
of  the  sufferer. 

The  scene  of  the  miracle  is  Bethsaida,  probably  a  village 
on  the  east  shore  of  the  lake.  "They  bring  to  him  a  blind 
man  and  beseech  him  to  touch  him."  Blindness  has  al- 
ways been  pitifully  prevalent  in  Palestine,  and  Jesus 
frequently  must  have  restored  the  sight;  but  this  is  the 
first  case  Mark  records.  As  elsewhere  indicated,  blind- 
ness is  a  symbol  of  lost  spiritual  vision,  and  the  miracle 
here  wrought  may  be  taken,  very  properly,  as  a  picture 
of  the  power  of  Christ  to  restore  sight  to  the  soul. 

"And  he  took  hold  of  the  blind  man  by  the  hand,  and 
brought  him  out  of  the  village."  He  desires  to  escape  all 
publicity,  but  what  a  beautiful  act  of  gracious  courtesy 
on  the  part  of  Jesus,  and  how  truly  the  touch  and  the  walk 
with  the  divine  Master  must  have  prepared  the  way  for 
the  faith  which  Jesus  wished  to  arouse!  Shall  not  those 
who  are  in  religious  darkness  and  unbelief  find  here  a 
message;  and  is  it  not  possible  for  such  to  turn,  for  a  time, 
from  all  distracting  thoughts,  to  follow  the  leading  of 
Christ  as  far  as  they  can,  and  to  learn  from  his  life  and 


120  NORTHERN  GALILEE       Mark  8: 22-26 

words  all  that  may  be  possible?     Faith,  and  thus  vision", 
is  sure  to  come. 

For  the  blind  man,  faith  is  made  strong  by  the  touch 
of  Jesus,  who  moistens  the  eyes  and  lays  his  hands  on 
him,  and  then  asks:  "Seest  thou  aught?  And  he  looked 
up,  and  said,  I  see  men;  for  I  behold  them  as  trees, 
walking."  Sight  was  only  partially  restored,  possibly 
because  faith  was  still  imperfect.  "Then  again  he  laid 
his  hands  upon  his  eyes ;  and  he  looked  stedfastly,  and  was 
restored,  and  saw  all  things  clearly." 

This  case  of  gradual  cure  is  absolutely  unique  in  the 
gospel  story.  No  explanation  is  given  as  to  the  reason, 
and  none  as  to  the  purpose  of  Jesus;  but  in  the  experience 
of  his  disciples  similar  examples  are  by  no  means  uncom- 
mon. Many  follow  Christ  for  a  time  and  know  something 
of  his  healing  power,  who  afterwards  come  to  a  crisis  in 
their  religious  experience  and  seem  to  receive  a  new  touch 
from  the  Master  and  henceforth  to  see  divine  realities  with 
clearer  vision.  John  Mark,  who  alone  has  recorded  this 
strange  incident,  is  regarded  by  many  as  a  man  of  this 
kind.  His  first  Christian  service  seems  to  have  been 
imperfect  and  to  have  ended  in  failure,  but  afterwards  he 
became  the  trusted  helper  of  Peter  and  of  Paul  and  finally 
the  biographer  of  our  Lord.  At  least,  we  are  to  conclude 
that  the  methods  of  our  Lord  in  effecting  cures  were  not 
always  the  same,  and  that  the  spiritual  experiences  of 
modern  Christians  are  not  always  alike.  So,  too,  there 
are  differences  in  the  forms  of  obedience  he  requires. 
"He  sent  him  away  to  his  home,  saying.  Do  not  even  enter 
into  the  village."  For  that  special,  brief  period  in  his 
career,  he  wished  no  further  public  testimony;  but  now 
his  command  is  to  make  known  the  power  of  his  healing 
touch,  in  all  the  world,  and  to  every  creature. 


Mark8:27to9:l     THE  SECOND  PERIOD  121 


B.     THE  SECOND  PERIOD.     Chs.  8  :  27  to  9  :  50 
1.     The  Teaching  at  Caesarea  Philippi.     Chs.  8  :  27  to  9  :  1 

27  And  Jesus  went  forth,  and  his  disciples,  into  the  villages 
of  Caesarea  Philippi :  and  on  the  way  he  asked  his  disciples, 
saying  unto  them,  Who  do  men  say  tiliat  I  am?  28  And  they 
told  him,  saying,  John  the  Baptist;  and  others,  Elijah;  but 
others.  One  of  the  prophets.  29  And  he  asked  them.  But 
who  say  ye  that  I  am?  Peter  answereth  and  saith  unto  him, 
Thou  art  the  Christ.  30  And  he  charged  them  that  they 
should  tell  no  man  of  him. 

31  And  he  began  to  teach  them,  that  the  Son  of  man  must 
suffer  many  things,  and  be  rejected  by  the  elders,  and  the 
chief  priests,  and  the  scribes,  and  be  killed,  and  after  three 
days  rise  again.  32  And  he  spake  the  saying  openly.  And 
Peter  took  him,  and  began  to  rebuke  him.  33  But  he  turn- 
ing about,  and  seeing  his  disciples,  rebuked  Peter,  and  saith, 
Get  thee  behind  me,  Satan ;  for  thou  mindest  not  the  things 
of  God,  but  the  things  of  men.  34  And  he  called  unto  him 
the  multitude  with  his  disciples,  and  said  unto  them,  If  any 
man  would  come  after  me,  let  htm  deny  himself,  and  take  up 
his  cross,  and  follow  me.  35  For  whosoever  would  save 
his  life  shall  lose  it ;  and  whosoever  shall  lose  his  life  for  my 
sake  and  the  gospel's  shall  save  it.  36  For  what  doth  it 
profit  a  man,  to  gain  the  whole  world,  and  forfeit  his  life? 
37  For  what  should  a  man  give  in  exchange  for  his  Ufe?  38 
For  whosoever  shall  be  ashamed  of  me  and  of  my  words  in 
this  adulterous  and  sinful  generation,  the  Son  of  man  also 
shall  be  ashamed  of  him,  when  he  cometh  in  the  glory  of  his 
Father  with  the  holy  angels.  9 : 1  And  he  said  unto  them, 
Verily  I  say  unto  you.  There  are  some  here  of  them  that 
stand  6|/,  who  shall  in  no  wise  taste  of  death,  till  they  see 
the  kingdom  of  God  come  with  power. 

After  rebuking  the  Pharisees  for  their  formalism  and 
hypocrisy,  our  Lord  withdraws  from  Capernaum,  and,  until 
he  is  ready  to  depart  for  Jerusalem  and  the  cross,  he 
spends  the  time  in  retirement  with  his  disciples,  preparing 
them  for  the  tragedy  which  he  sees  to  be  Inevitable. 
This  season  of  withdrawal  Is  divided  Into  two  periods: 
during  the  first,  Jesus  Is  journeying  westward  to  the  Medi- 
terranean coast,  through  the  cities  of  Tyre  and  SIdon,  and 


122  NORTHERN  GALILEE    Mark8:27to9: 1 

eastward  to  the  Gentile  territory  beyond  the  sea  of  Galilee; 
during  the  second  period,  he  is  retiring  to  the  wild,  lonely 
regions  far  to  the  north,  near  Csesarea  Philippi  and  the 
slopes  of  Mount  Hermon.  This  latter  period  is,  in  a 
sense,  the  more  important  of  the  two.  In  both,  Jesus  is 
seeking  opportunity  to  instruct  his  disciples;  but  again 
and  again  is  he  interrupted  by  the  multitudes,  and  com- 
pelled by  his  sympathy  to  continue  his  ministry  of  public 
preaching  and  healing.  Of  the  first  period  no  instruction 
is  recorded  as  given  especially  to  the  disciples,  except  a 
few  sentences  of  warning  against  the  influence  of  the  Phari- 
sees and  of  the  Herodians.  In  the  second  period,  however, 
while  Jesus  is  in  northern  Galilee,  he  gives  to  the  dis- 
ciples messages  briefly  recorded  but  of  the  greatest  im- 
portance. This  teaching  concerns  his  person,  his  death 
and  resurrection,  and  his  coming  glory.  It  is  thus  the 
essence,  and  almost  the  sum,  of  Christian  doctrine,  for  it 
includes  the  truth  concerning  the  divine  person  of  Christ, 
the  atoning  work  of  Christ,  and  the  glorious  return  of 
Christ;  and  these  are  the  cardinal  points  of  the  Christian 
faith. 

The  teaching  concerning  his  person  here  reaches  its 
climax;  at  least  it  is  here  that  he  learns  with  real  joy 
that  his  disciples  have  apprehended  the  truth.  He  begins 
the  conversation  by  asking,  "Who  do  men  say  that  I  am?" 
The  answer  is  one  that  is  still  given  by  an  unbelieving 
world.  "And  they  told  him,  saying,  John  the  Baptist, 
and  others,  Elijah;  but  others,  One  of  the  prophets." 
The  attempt  to  classify  Jesus  as  a  man,  although  the  best 
of  men,  or  as  a  prophet,  even  the  greatest  of  prophets, 
is  being  attempted,  but  is  unsuccessful,  to-day.  He  will 
not  submit  to  such  an  estimate.  "But  who  say  ye  that  I 
am?  Peter  answereth  and  saith  unto  him.  Thou  art  the 
Christ."  That  Jesus  is  the  divine  Messiah,  the  Son  of 
God,  the  Saviour  of  the  world,  is  the  first  principle  of  the 
Christian  faith. 

"And  he  charged  them-  that  they  should  tell  no  man  of 
him."  The  time  for  such  a  pubhc  proclamation  has  not 
yet  come.  The  crisis  is  not  to  be  hastened.  The  dis- 
ciples first  have  much  to  learn. 


Mark8:27to9:l     THE  SECOND  PERIOD  123 

"And  he  began  to  teach  them,  that  the  Son  of  man  must 
suffer  many  things,  and  be  rejected  by  the  elders,  and  the 
chief  priests,  and  the  scribes,  and  be  killed,  and  after  three 
days  rise  again."  This  is  an  actual  beginning.  Before 
now,  Jesus  has  made  veiled  allusions  to  his  death.  They 
are  even  difficult  to  find  in  the  story  told  by  Mark.  Now, 
however,  with  definiteness  and  clearness,  he  states  the 
certainty  and  necessity  of  his  death.  It  was  necessary 
because  of  the  human  opposition,  it  was  necessary  because 
of  the  divine  purpose  which  makes  the  death  of  Christ  the 
very  essence  of  his  atoning  work.  He  teaches  them  also 
of  his  resurrection,  although  this  they  seem  utterly  un- 
able to  believe.  To  his  mind,  however,  it  is  the  certain, 
glorious  issue  of  all  he  is  to  endure. 

"And  Peter  took  him,  and  began  to  rebuke  him." 
To  the  mind  of  this  devoted  disciple  who  had  just  acknowl- 
edged Jesus  as  the  Christ,  the  prediction  of  death  seems 
like  a  confession  of  defeat,  a  contradiction  of  the  Messianic 
claim,  an  admission  unworthy  of  his  Lord. 

But  Jesus,  rebuked  by  Peter,  turns  to  rebuke  Peter. 
"Get  thee  behind  me,  Satan;  for  thou  mindest  not  the 
things  of  God,  but  the  things  of  men."  These  words  are 
serious,  but  not  so  severe  as  may  seem.  Jesus  does  not 
mean  that  Peter  is  really  satanic  and  depraved,  but  that 
in  urging  Christ  to  shrink  from  death  he  is  taking,  uncon- 
sciously, the  part  of  the  Tempter,  and  is  siding  with  men, 
not  with  God.  The  offense  of  the  cross  has  never  ceased. 
It  is  still  human  and  natural  to  insist  that  the  death  of 
Christ  was  not  necessary;  but  the  preaching  of  the  cross 
is  the  very  wisdom  of  God  and  the  power  of  God. 

Jesus  then  turns  and  calls  the  multitudes  who,  in^'sprRf 
of  his  desire  for  solitude,  are  ever  near  him.  To  them  he- 
declares  the  invariable  law  of  Christian  life:  "If  any 
man  would  come  after  me,  let  him  deny  himself,  and  take 
up  his  cross,  and  follow  me."  The  death  of  Christ  will 
avail  for  none  but  those  who  are  willing  to  die  to  sin  and 
self,  and  to  follow  Christ  as  his  servants.  To  "deny 
himself"  does  not  mean  to  deny  something  to  himself,  but 
to  renounce  self.  To  "take  up  his  cross"  does  not  mean 
to  bear  some  little  or  great  irritation,  or  burden,  or  distress, 


124  NORTHERN  GALILEE     Mark  8: 27  to 9: 1 

but  to  go  to  the  place  of  crucifixion,  to  die.  Following 
Christ  involves  the  denial  and  the  death  of  self. 

The  result,  however,  is  a  larger,  fuller,  freer,  truer  life. 
This  is  what  Jesus  means  by  the  promise  which  he  adds, 
"For  whosoever  would  save  his  life  shall  lose  it;  and  who- 
soever shall  lose  his  life  for  my  sake  and  the  gospel's  shall 
save  it."  One  who  suffers  for  the  sake  of  Christ  will 
enjoy  eternal  life  in  heaven ;  this  is  true;  but  the  promise 
is  of  a  present  experience  as  well.  Jesus  is  not  urging 
sacrifice  for  its  own  sake,  but,  quite  definitely,  sacrifice 
for  his  sake  and  the  gospel's.  Such  sacrifice  results  in  the 
enrichment  and  the  enlargement  of  life,  and  in  the  enjoy- 
ment of  all  that  is  worthy  the  name  of  life.  To  lose  this 
larger,  fuller  life,  for  the  sake  of  all  the  pleasure,  or  sin, 
or  satisfaction,  which  the  world  has  to  offer,  would  be 
folly,  "for  what  doth  it  profit  a  man,  to  gain  the  whole 
world,  and  forfeit  his  life?"  And  should  he  make  such  a 
tragic  bargain,  his  choice  would  be  irrevocable;  life  could 
never  be  regained,  "for  what  should  a  man  give  in  exchange 
for  his  life"  if  that  life  is  once  lost? 

The  gain  or  the  loss  is  likewise  eternal.  It  involves  a 
present  experience ;  but  the  issues  are  abiding,  and  the  full 
realization  will  be  had  only  when  Christ  returns  in  glory. 
To  be  ashamed  to  take  up  the  cross  and  follow  him  now, 
will  result  in  condemnation  when  the  King  appears  in  his 
final  majesty,  "for  whosoever  shall  be  ashamed  of  me  and 
of  my  words  in  this  adulterous  and  sinful  generation,  the 
Son  of  man  also  shall  be  ashamed  of  him,  when  he  cometh 
in  the  glory  of  his  Father  with  the  holy  angels."  By  an 
"adulterous  generation"  is  meant  one  which  is  unfaithful 
to  God,  and  proved  to  be  such  by  its  rejection  of  the  Son 
of  God.  Although  he  was  to  be  rejected  and  crucified 
he  was  to  rise  and  to  ascend,  and,  some  day,  to  return  in 
glory.  It  would  be  far  better  for  one  to  endure  the  shame 
and  scorn  of  a  present  evil  world  than  to  be  excluded  from 
the  perfected  Kingdom  of  God  which  would  be  manifest 
at  the  glorious  reappearing  of  Christ.  This  coming  of 
Christ  is  the  third  great  theme  on  which  our  Lord  in- 
structs the  disciples  while  at  Ciesarea  Phillipi.  His  com- 
ing and  Kingdom  were  to  be  the  hope  and  expectation  of 


Mark  9: 2-10       THE  SECOND  PERIOD  125 

his  followers,  as  indeed  they  have  been  of  the  Church 
through  all  the  centuries.  Some  of  his  immediate  fol- 
lowers were  to  catch  a  foregleam  of  the  glory,  not  many 
days  after,  when  they  saw  their  Lord,  with  Moses  and 
Elijah,  in  heavenly  splendor,  on  the  Mount  of  Trans- 
figuration. "And  he  said  unto  them,  Verily  I  say  unto 
you,  There  are  some  here  of  them  that  stand  by,  who  shall 
in  no  wise  taste  of  death,  till  they  see  the  kingdom  of  God 
come  with  power."  This  promise  and  its  impressive  ful- 
fillment were  in  the  memory  of  Peter  many  long  years 
after  when,  in  reference  to  the  coming  and  the  Kingdom 
of  Christ,  he  wrote:  "For  we  did  not  follow  cunningly 
devised  fables,  when  we  made  known  unto  you  the  power 
and  coming  of  our  Lord  Jesus  Christ,  but  we  were  eye- 
witnesses of  his  majesty.  For  he  received  from  God  the 
Father  honor  and  glory,  when  there  was  borne  such  a 
voice  to  him  by  the  Majestic  Glory,  This  is  my  beloved 
Son,  in  whom  I  am  well  pleased:  and  this  voice  we  our- 
selves heard  borne  out  of  heaven,  when  we  were  with  him 
in  the  holy  mount." 

2.    The  Transfiguration.     Ch.  9  :  2-13 

2  And  after  six  days  Jesus  taketh  with  him  Peter,  and 
James,  and  John,  and  bringeth  them  up  into  a  high  mountain 
apart  by  themselves:  and  he  was  transfigured  before  them; 
3  and  his  garments  became  glistering,  exceeding  white,  so 
as  no  fuller  on  earth  can  whiten  them.  4  And  there  appeared 
unto  them  Elijah  with  Moses:  and  they  were  talking  with 
Jesus.  5  And  Peter  answereth  and  saith  to  Jesus,  Rabbi, 
it  is  good  for  us  to  be  here:  and  let  us  make  three  taber- 
nacles; one  for  thee,  and  one  for  Moses,  and  one  for  Elijah. 
6  For  he  knew  not  what  to  answer;  for  they  became  sore 
afraid.  7  And  there  came  a  cloud  overshadowing  them: 
and  there  came  a  voice  out  of  the  cloud.  This  is  my  beloved 
Son:  hear  ye  him.  8  And  suddenly" looking  round  about, 
they  saw  no  one  any  more,  save  Jesus  only  with  them- 
selves. 

9  And  as  they  were  coming  down  from  the  mountain,  he 
charged  them  that  they  should  tell  no  man  what  things  they 
had  seen,  save  when  the  Son  of  man  should  have  risen  again 
from  the  dead.  10  And  they  kept  the  saying,  questioning 
among  themselves  what  the  rising  again  from  the  dead 


126  NORTHERN  GALILEE       Mark  9:  11-13 

should  mean.  11  And  they  asked  him,  saying,  How  is  it 
that  the  scribes  say  that  Ehjah  must  first  come?  12  And 
he  said  unto  them,  Elijah  indeed  cometh  first,  and  restoreth 
all  things :  and  how  is  it  written  of  the  Son  of  man,  that  he 
should  suffer  many  things  and  be  set  at  nought?  13  But  I 
say  unto  you,  that  Elijah  is  come,  and  they  have  also  done 
unto  him  whatsoever  they  would,  even  as  it  is  written  of  him. 

The  transfiguration  of  our  Lord,  while  he  prays  on  the 
slopes  of  Mount  Hermon,  is  closely  and  vitally  related  to 
the  teaching  he  has  been  giving  to  the  disciples  near  the 
villages  of  Caesarea  Philippi.  He  has  accepted  Peter's 
great  confession  as  to  his  divine  person,  and  now,  out  of 
the  heavenly  glory,  comes  the  voice  of  the  Father  saying, 
"This  is  my  beloved  Son."  He  has  taught  them  particu- 
larly of  his  approaching  death;  and  now,  upon  the  moun- 
tain, Moses  and  Elijah  appear,  talking  with  him,  as  Luke 
affirms,  "of  his  decease  which  he  was  about  to  accom- 
plish at  Jerusalem."  He  has  predicted  his  return  in  glory, 
and  now,  as  Peter  wrote,  he  gives  the  disciples  a  fore- 
taste of  what  that  glory  would  be. 

Just  what  is  meant  by  the  statement,  "He  was  trans- 
figured before  them,"  it  is  difficult  for  us  to  understand. 
It  is  surely  an  experience  quite  different  from  that  of 
Moses  on  the  mountain.  His  face  shone  with  a  reflected 
light;  but  in  the  case  of  Jesus  a  glory  from  within  bursts 
forth  and  irradiates  his  whole  being,  until  not  only  his 
face,  but  his  very  garments  are  radiant  with  a  dazzling 
light. 

Jesus  has  been  alone,  with  Peter,  James,  and  John, 
when  the  startling  change  in  his  appearance  occurs 
but  as  the  disciples  gaze  on  him  in  wonder  "there  ap- 
peared unto  them  Elijah  with  Moses:  and  they  were  talk- 
ing with  Jesus."  The  two  men  whose  departure  from  the 
world  had  been  veiled  in  mystery,  were  chosen  for  this 
mysterious  return.  Moses  is  commonly  supposed  to 
represent  the  law  and  Elijah  the  prophets;  both  had 
pointed  forward  by  symbol  and  prediction  to  the  atoning 
work  of  Christ;  these  men  could  speak  with  Jesus  intel- 
ligently concerning  his  coming  death.  Then,  too,  these 
men  had  been  prepared  peculiarly,  by  personal  experience, 


Mark  9:  2-13        THE  SECOND  PERIOD  127 

to  understand  the  grace  of  God,  and  they  best  of  all  could 
comprehend  the  love  of  God  in  the  gift  of  his  Son. 

"And  Peter  answereth,"  that  is,  his  remark  was  called 
forth  by  the  startling  experience:  "Rabbi,  it  is  good  for 
us  to  be  here:  and  let  us  make  three  tabernacles;  one  for 
thee,  and  one  for  Moses,  and  one  for  Elijah.  For  he 
knew  not  what  to  answer;  for  they  became  sore  afraid." 
Peter  is  dazed  by  the  wonder  and  mystery  of  the  scene. 
He  does  not  know  what  to  say.  His  words  seem  absurd ; 
beings  from  the  unseen  world  would  hardly  care  for  huts 
on  the  mountain  side;  it  would  not  be  a  kindness  to  detain 
long,  here  on  earth,  visitors  from  heaven.  However,  his 
suggestion  is  far  from  meaningless;  Peter  is  not  to  be 
ridiculed;  he  realizes  the  blessedness  of  the  experience; 
however  clumsily  expressed,  his  desire  is  to  prolong  such 
an  ecstatic  vision;  in  spite  of  his  fear,  he  wishes  to  con- 
tinue in  such  blissful  companionship. 

Even  while  Peter  is  speaking,  a  bright  cloud  comes  and 
overshadows  them  all.  The  scene  is  about  to  end; 
but  first  there  comes  out  of  the  cloud  the  voice  of  the 
Father  conveying  the  supreme  message  of  the  hour, 
"This  is  my  beloved  Son:  hear  ye  him."  There  was  no 
need  of  detaining  Moses  and  Elijah.  He  had  come,  of 
whom  Moses  in  the  law  and  the  prophets  had  testified, 
even  Jesus,  the  divine  Son  of  God.  The  time  had  come 
when  those  who  wished  to  know  the  nature  and  will  and 
saving  grace  of  God,  could  find  them  completely  and  finally 
revealed  in  Jesus  Christ. 

Suddenly  the  cloud  departs,  and  ^'looking  round  about, 
they  saw  no  one  any  more,  save  Jesus  only  with  them- 
selves." They  needed  none  other:  him  they  were  to 
hear;  nor  could  they  ever  forget  the  vision  of  his  revealed 
glory;  henceforth  he  was  to  them  more  truly  than  ever  a 
divine  Lord  and  Master. 

This  unique  experience  in  the  life  of  Christ  was  of  deep 
significance  to  our  Lord  himself.  It  prepared  him  for  the 
pain  and  death  he  so  soon  was  to  endure.  It  assured  him 
again  of  his  divine  Sonship;  it  reminded  him  that  if 
he  lost  his  life  he  would  find  it,  if  he  endured  the  cross 
he  would  surely  rise  from  the  dead  and  meet  the  saints 


128  NORTHERN  GALILEE         Mark  9: 2-13 

of  old  in  a  state  of  glory,  in  a  position  of  supreme  power. 

This  event  was  of  still  greater  significance  to  the  dis- 
ciples. They,  too,  needed  to  be  prepared  for  the  experi- 
ences which  lay  before  them.  Their  belief  in  the  divine 
nature  of  their  Lord  was  strengthened  by  this  vision  of  his 
glory ;  the  mysterious  predictions  of  his  death  and  resurrec- 
tion were  confirmed  by  what  they  had  seen  and  heard; 
the  splendor  of  his  final  coming  was  henceforth  more  real, 
and  in  view  of  its  certainty  they  were  more  ready  than 
before  to  take  up  the  cross  and  come  after  him. 

No  less  important  are  the  messages  for  his  followers  to- 
day. They  are  reminded  that  by  faith  in  him,  as  they 
now  behold  his  glory,  they  can  be  "transformed  into  the 
same  image,"  "transformed,"  transfigured,  not  by  an 
outward  imitation  of  Christ  but  by  the  operation  of  an 
inner  power  "even  as  from  the  Lord  the  Spirit." 

So,  too,  we  see  predicted  more  clearly  the  circumstances 
of  his  future  appearing;  then  some,  who  like  Moses  have 
died,  and  whose  bodies  have  disappeared  in  burial,  will 
appear  in  bodies  deathless  and  immortal;  others  like 
Elijah  who  never  died  will  not  taste  of  death,  but  will  be 
transformed,  transfigured,  "in  a  moment,  in  the  twinkling 
of  an  eye"  and  "caught  up  ...  to  meet  the  Lord  in 
the  air";  but  the  splendor  of  the  scene  will  be  embodied 
and  centered  in  the  majestic  form  and  radiant  face  of  the 
returning,  triumphant  Christ. 

The  vision  of  their  transfigured  Lord  and  of  the  heavenly 
visitors  has  strengthened  and  inspired  the  three  apostles, 
but  it  is  not  intended  for  the  curious,  ignorant  crowds  that 
await  them.  "As  they  were  coming  down  from  the 
mountain,  he  charged  them  that  they  should  tell  no  man 
what  things  they  had  seen."  This  command  of  secrecy 
is  similar  to  that  given  to  those  whom  Jesus  had  healed 
during  this  period  of  retirement;  but  to  it  is  added  a 
strange  limitation:  "save  when  the  Son  of  man  should 
have  risen  again  from  the  dead";  then  they  are  to  be 
witnesses  of  his  divine  glory;  but  for  such  testimony  they 
are  not  yet  prepared,  nor  would  it  be  understood^  by 
the  multitude.  They  lay  eager  hold  upon  this  saying, 
but  "questioning  among  themselves  what  the  rising  again 


Mark  9: 14  THE  SECOND  PERIOD  129 

from  the  dead  should  mean."  They  can  not  understand 
the  necessity  for  his  death,  much  less  can  they  conceive 
the  possibility  of  his  resurrection.  That  great  cardinal 
truth  of  Christian  faith  is  not  a  myth  created  by  the  fol- 
lower of  Jesus,  not  a  hallucination  due  to  dreams  of  a 
possible  event.  Those  who  became  witnesses  of  the  resur- 
rection were  men  who  had  never  expected  it;  and  the  first 
two  men  to  believe  the  fact  were  Peter  and  John,  who  were 
puzzled  by  the  words  Jesus  had  been  speaking  as  he 
descended  with  them  from  the  holy  mount. 

Another  question  comes  to  their  minds.  It  has  been 
occasioned  by  the  appearance  of  Elijah.  "And  they  asked 
him,  saying,  How  is  it  that  the  scribes  say  that  Elijah 
must  first  come?"  This  popular  expectation  that  the 
great  prophet  would  prepare  the  way  before  the  Messiah 
was  based  upon  the  closing  words  of  Malachi.  What 
puzzles  the  disciples  is  the  fact  that  Christ  has  come  and 
is  engaged  in  his  ministry  before  Elijah  appears. 

Jesus  explains  to  them  that  the  prophecy  has  been 
fulfilled  by  the  work  of  John  the  Baptist  who  had  come  in 
the  spirit  and  power  of  Elijah.  His  "restoring  all  things" 
had  consisted  in  turning  the  nation  back  to  God  in  repent- 
ance, and  in  reviving  the  hope  of  a  coming  Messiah.  How- 
ever, men  had  done  unto  him  "whatsoever  they  would, 
even  as  it  is  written  of  him."  Just  as  Elijah  had  suffered 
because  of  Ahab  and  Jezebel,  so  had  John  at  the  hands  of 
Herod  and  Herodias.  Moreover,  as  the  predictions  con- 
cerning John  have  been  fulfilled,  so,  too,  will  be  fulfilled 
the  predicted  sufferings  of  the  Son  of  Man.  The  death  of 
John  is  a  portent  of  what  Jesus  will  suffer,  when  men 
have  done  unto  him  whatsoever  they  would.  Thus  Jesus, 
during  these  hours  of  retirement,  by  implication  and  by 
plain  declaration,  continues  to  teach,  as  he  had  recently 
begun,  "that  the  Son  of  man  must  suffer  many  things 
.  .  .  and  be  killed."  He  is  preparing  his  followers  for 
the  tragedy  of  the  cross. 

3.     The  Cure  of  a  Demoniac  Boy.     Ch.  9  :  14-29 

14  And  when  they  came  to  the  disciples,  they  saw  a  great 
multitude  about  them,  and  scribes  questioning  with  them. 


130  NORTHERN  GALILEE       Mark  9: 15-29 

15  And  straightway  all  the  multitude,  when  they  saw  him, 
were  greatly  amazed,  and  nmning  to  him  saluted  him.  16 
And  he  asked  them.  What  question  ye  with  them?  17  And 
one  of  the  multitude  answered  him,  Teacher,  I  brought  unto 
thee  my  son,  who  hath  a  dumb  spirit;  18  and  wheresoever  it 
taketh  him,  it  dasheth  him  down:  and  he  foameth,  and 
grindeth  his  teeth,  and  pineth  away:  and  I  spake  to  thy  dis- 
ciples that  they  should  cast  it  out;  and  they  were  not  able. 
19  And  he  answereth  them  and  saith,  O  faithless  generation, 
how  long  shall  I  be  with  you?  how  long  shall  I  bear  with  you? 
bring  him  unto  me.  20  And  they  brought  him  unto  him :  and 
when  he  saw  him,  straightway  the  spirit  tare  him  grievously; 
and  he  fell  on  the  ground,  and  wallowed  foaming.  21 
And  he  asked  his  father,  How  long  time  is  it  since  this  hath 
come  unto  him?  And  he  said.  From  a  child.  22  And 
oft-times  it  hath  cast  him  both  into  the  fire  and  into  the  waters, 
to  destroy  him:  but  if  thou  canst  do  anything,  have  compas- 
sion on  us,  and  help  us.  23  And  Jesus  said  unto  him,  If 
thou  canst!  All  things  are  possible  to  him  that  believeth. 
24  Straightway  the  father  of  the  child  cried  out,  and  said, 
I  believe ;  help  thou  mine  unbelief.  25  And  when  Jesus  saw 
that  a  multitude  came  running  together,  he  rebuked  the  un- 
clean spirit,  saying  unto  him,  Thou  dumb  and  deaf  spirit,  I 
command  thee,  come  out  of  him,  and  enter  no  more  into  him. 
26  And  having  cried  out,  and  torn  him  much,  he  came  out: 
and  the  boy  became  as  one  dead;  insomuch  that  the  more 
part  said.  He  is  dead.  27  But  Jesus  took  him  by  the  hand, 
and  raised  him  up ;  and  he  arose.  28  And  when  he  was  come 
into  the  house,  his  disciples  asked  him  privately,  How  is  it 
that  we  could  not  cast  it  out?  29  And  he  said  unto  them, 
This  kind  can  come  out  by  nothing,  save  by  prayer. 

The  world  of  art  has  made  familiar  the  pathetic  contrast 
between  the  picture  which  the  three  disciples  saw  on  the 
Mount  of  Transfiguration  and  the  scene  which  awaited 
them  as  they  followed  their  Master  down  to  the  plain  and 
found  their  nine  companions  surrounded  by  a  multitude, 
disputing  with  the  scribes,  and  near  by  them  a  broken- 
hearted father,  in  anguish  because  of  the  sufferings  of  a  de- 
moniac son.  Not  so  familiar,  however,  is  the  saddest 
feature  of  the  scene,  namely,  the  distress  of  the  nine  dis- 
ciples who  have  failed  in  the  accomplishment  of  their 
task.  Jesus  had  sent  them  forth  to  preach  and  to  cast  out 
demons.      They  had  returned  to  him  and  reported  their 


Mark  9:  14-29      THE  SECOND  PERIOD  131 

unfailing  success  and  their  joy  that  the  evil  spirits  were 
subject  unto  them.  Shortly  after,  Jesus  withdrew  with 
Peter  and  James  and  John,  to  pray  upon  the  lonely 
mountain  side.  In  his  absence  a  poor  demoniac  boy  has 
been  brought  to  them  for  healing,  but  to  their  surprise  and 
chagrin  they  are  unable  to  give  him  relief.  As  the  mul- 
titudes gather  about  them,  and  the  scribes  begin  to 
question  and  possibly  to  deride  the  apostles,  Jesus  suddenly 
appears.  He  learns  of  the  failure  of  his  followers,  and 
of  the  anxiety  of  the  father,  and  he  questions  him  con- 
cerning the  pitiable  condition  of  his  son.  The  sad  story 
closes  with  the  passionate  appeal:  "But  if  thou  canst  do 
anything,  have  compassion  on  us,  and  help  us."  Jesus 
makes  a  surprising  reply.  He  repeats  the  words  of  the 
petitioner,  "If  thou  canst!"  It  is  not  a  question  as  to 
the  ability  of  Jesus;  the  only  question  is  as  to  the  faith 
of  the  man.  Jesus  can  heal,  and  he  is  willing  to  heal 
if  only  the  man  will  believe  him  and  trust  him.  "All 
things  are  possible  to  him  that  believeth."  Then  it  is 
that  the  father  makes  his  memorable  reply,  "I  believe; 
help  thou  mine  unbelief."  He  is  ready  to  trust  in  Jesus 
for  the  cure,  but  he  is  conscious  of  the  imperfection  of 
his  faith  and  the  limitation  of  his  knowledge.  Jesus  speaks 
the  word  of  command ;  the  demon  tears  and  convulses  his 
victim,  but  obeys  the  Master,  and  relief  and  healing 
instantly  follow.  What  men  could  not  do,  what  even 
the  disciples  could  not  accomplish,  that  Jesus  does  by  a 
single  word.  How  majestically  his  figure,  as  painted  by 
Mark,  stands  before  us  in  its  divine  power  and  dignity, 
as  the  mighty  Servant,  the  wonder-working  Son  of  God! 
This  was  the  last  miracle  wrought  in  Galilee,  recorded 
by  the  Gospel;  but  as  the  story  closes  its  most  serious 
lesson  is  stated  with  startling  emphasis:  "His  disciples 
asked  him  privately,  How  is  it  that  we  could  not  cast  it 
out?  And  he  said  unto  them.  This  kind  can  come  out  by 
nothing,  save  by  prayer."  It  is  the  supreme  message  for 
all,  whether  we  seek  for  relief  for  ourselves,  or  desire  to 
serve  others.  We  must  have  faith.  We  ask  the  Lord  for 
help;  and  he  replies:  "If  thou  canst!  All  things  are 
possible  to  him  that  believeth."     We  ask  him  why  our 


132  NORTHERN  GALILEE       Mark  9: 30-32 

efforts  have  been  unsuccessful,  and  he  replies  that  It  is 
because  our  faith  is  imperfect  or  because  we  have  failed 
to  express  our  faith  in  believing,  triumphant  prayer.  How 
many  disciples  lack  power  in  public  service  because  they 
have  never  learned  the  need  or  the  blessedness  of  exercising 
the  ministry  of  intercession! 

4.     The  Final  Teaching  in  Galilee.     Ch.  9  :  30-50 

a.  Jesus   Foretells   His  Death   and   Resurrection. 
Ch.  9  :  30-32 

30  And  they  went  forth  from  thence,  and  passed  through 
Galilee;  and  he  would  not  that  any  man  should  know  it. 
31  For  he  taught  his  disciples,  and  said  unto  them,  The  Son 
of  man  is  delivered  up  into  the  hands  of  men,  and  they  shall 
kill  him;  and  when  he  is  killed,  after  three  days  he  shall  rise 
again.  32  But  they  understood  not  the  saying,  and  were 
afraid  to  ask  him. 

Jesus  is  about  to  visit  Capernaum  for  the  last  time,  be- 
fore he  leaves  for  Jerusalem,  for  Calvary  and  the  cross. 
Ever  since  he  withdrew  to  the  regions  of  Tyre  and  Sidon, 
he  has  been  in  retirement  with  his  disciples.  It  has  been 
difficult  for  him  to  escape  notice,  and  repeatedly  the 
crowds  have  discovered  him,  and  the  multitudes  have 
thronged  about  him;  so  that  now,  as  he  starts  southward, 
he  follows  the  least  frequented  roads  and  seeks  to  secure 
absolute  secrecy.  It  is  not  that  he  fears  his  enemies,  not 
only  that  he  desires  opportunity  for  meditation  and  prayer; 
his  real  purpose  is  to  be  alone  with  his  disciples,  that  he 
may  instruct  them  in  view  of  his  approaching  death. 
Therefore,  as  he  passes  through  Galilee,  his  Passion  is  the 
great  theme  of  his  discourse.  He  had  begun  this  teaching 
at  Caesarea  Philippi,  and  now  again  with  great  distinctness 
he  declares  the  future  event  as  already  present,  "The  Son 
of  man  is  delivered  up  into  the  hands  of  men,  and  they 
shall  kill  him." 

However,  the  death  of  Christ  is  seldom  set  forth  by 
him  as  an  isolated  event.  He  usually  unites  it  with 
another  from  which  it  seems  to  be  inseparable,  namely, 


Mark  9:  33-37     THE  SECOND  PERIOD  133 

his  resurrection,  "And  when  he  is  killed,  after  three  days 
he  shall  rise  again."  His  predictions  are  not  the  gloomy 
forebodings  of  a  human  martyr;  they  are  the  clear 
anticipations  of  a  divine  Saviour.  He  sees  the  necessity 
for  his  atoning  death,  but  also  the  certainty  of  his  resur- 
rection victory.  The  cross  is  a  fit  symbol  for  much  that 
is  essential  in  our  Christian  faith,  but  it  should  never 
be  allowed  to  conceal  the  majestic  form  of  our  living, 
glorified,  ascended  Lord. 

Nor  yet  did  Jesus  regard  his  death  as  a  mere  incident  in 
his  career,  or  a  parallel  to  the  experience  of  other  men. 
There  was  in  his  mind  ever  a  deep,  mysterious  significance 
in  the  cross.  He  gave  his  life  as  "a  ransom  for  many." 
So  he  more  and  more  clearly  taught  his  disciples.  How 
far,  at  this  time,  he  revealed  to  them  the  full  meaning  of 
his  death  and  resurrection  it  is  impossible  to  say.  Prob- 
ably he  could  tell  them  little  more  than  the  bare  facts,  for 
we  read,  "they  understood  not  the  saying,  and  were 
afraid  to  ask  him."  It  might  have  been  better  had  they 
overcome  their  awe,  and  learned  the  marvelous  reality  and 
the  deep  purport  of  his  words;  in  the  hour  of  his  actual 
sufferings  they  might  have  been  less  surprised,  and  might 
have  been  more  faithful.  There  are  mysteries  relating  to 
the  death  of  our  Lord;  we  should  ask  him  to  reveal 
them  more  clearly.  We  shall  be  better  prepared  for 
trial  and  temptation,  as  we  understand  more  fully  what 
the  cross  meant  to  Christ,  and  what  the  cross  should 
mean  to  us. 

b.  Jesus  Teaches  True  Greatness.     Ch.  9  :  33-37 

33  And  they  came  to  Capernaum :  and  when  he  was  in  the 
house  he  asked  them,  What  were  ye  reasoning  on  the  way? 
34  But  they  held  their  peace:  for  they  had  disputed  one 
with  another  on  the  way,  who  was  the  greatest.  35  And  he 
sat  down,  and  called  the  twelve;  and  he  saith  unto  them.  If 
any  man  would  be  first,  he  shall  be  last  of  all,  and  servant  of 
all.  36  And  he  took  a  little  child,  and  set  him  in  the  midst  of 
them:  and  taking  him  in  his  arms,  he  said  unto  them,  37 
Whosoever  shall  receive  one  of  such  little  children  in  my 
name,  receiveth  me:  and  whosoever  receiveth  me,  receiveth 
not  me,  but  him  that  sent  me. 


134  NORTHERN  GALILEE       Mark  9: 33-37 

On  the  way  to  Capernaum  Jesus  had  been  speaking  of 
his  coming  humiHation,  of  his  sacrifice  and  death  for  the 
sake  of  others;  but  the  disciples,  when  they  supposed 
Jesus  did  not  hear  them,  were  disputing  as  to  which  of 
them  was  the  greatest.  Could  we  imagine  a  more  pitiful 
contrast,  or  on  the  other  hand  a  more  striking  illustration 
of  the  lesson  Jesus  found  occasion  to  teach?  The  one 
among  them  who  was  incomparably  great  was  he  who  was 
about  to  stoop  to  the  death  of  the  cross,  that  others  might 
live.  True  greatness  consists  in  humility  and  in  service. 
Such  is  the  law  of  Christian  discipleship  which  Jesus  takes 
the  opportunity  to  declare. 

The  disciples  are  ashamed  to  have  Jesus  know  of  their 
dispute;  they  must  have  felt,  in  his  presence,  that  there 
was  something  wrong  about  their  pride  and  jealousy  and 
deceit  and  anger.  Some  modern  disciples  might  be 
ashamed  of  their  disputes  if  they  realized  the  presence  of 
their  Lord.  However,  he  does  not  rebuke  them  severely; 
he  calls  them  to  him  and  says,  "If  any  man  would  be 
first,  he  shall  be  last  of  all,  and  servant  of  all."  True 
greatness  consists  in  the  humble  spirit  which  is  willing  to 
take  the  last  place  and  the  least  place;  but  it  includes 
something  more;  it  consists  likewise  in  the  desire  to 
"minister,"  that  is,  to  serve. 

Then  Jesus  impresses  the  lesson  by  an  acted  parable  of 
peculiar  beauty:  "He  took  a  Httle  child,  and  set  him  in  the 
midst  of  them:  and  taking  him  in  his  arms,  he  said  unto 
them.  Whosoever  shall  receive  one  of  such  little  children 
in  my  name,  receiveth  me."  To  care  for  a  little  child,  or 
for  one  who  like  a  little  child  needs  our  sympathy,  our 
protection,  our  guidance,  our  help,  is  really  to  do  a  great 
thing;  so  great,  indeed,  that  to  do  so  in  the  name  of 
Christ,  and  for  the  sake  of  Christ,  is  really  to  render  the 
service  to  Christ.  It  is  even  more,  if  more  can  be;  it  is 
to  render  a  service  directly  to  God,  for  Jesus  adds, 
"And  whosoever  receiveth  me,  receiveth  .  .  .  him  that 
sent  me."  True  greatness,  then,  consists  not  in  attaining 
the  first  place  in  the  notice  and  praise  of  the  world,  not  in 
being  served  by  many,  but  in  being  willing  to  stoop  down 
to  a  humble  place,  not  for  the  sake  of  self-effacement,  not 


Mark  9:  38-50      THE  SECOND  PERIOD  135 

in  timid  diffidence,  but  in  order  to  serve  others  for  the  sake 
of  Christ. 

c.  Jesus  Teaches  Tolerance  and  Self-Discipline. 
Ch.  9  :  38-50 

38  John  said  unto  him,  Teacher,  we  saw  one  casting  out 
demons  in  thy  name;  and  we  forbade  him,  because  he  fol- 
lowed not  us.  39  But  Jesus  said.  Forbid  him  not:  for  there 
is  no  man  who  shall  do  a  mighty  work  in  my  name,  and  be 
able  quickly  to  speak  evil  of  me.  40  For  he  that  is  not 
against  us  is  for  us.  41  For  whosoever  shall  give  you  a  cup 
of  water  to  drink,  because  ye  are  Christ's,  verily  I  say  unto 
you,  he  shall  in  no  wise  lose  his  reward.  42  And  whosoever 
shall  cause  one  of  these  little  ones  that  believe  on  me  to 
stumble,  it  were  better  for  him  if  a  great  millstone  were 
hanged  about  his  neck,  and  he  were  cast  into  the  sea.  43 
And  if  thy  hand  cause  thee  to  stumble,  cut  it  ofiE:  it  is  good 
for  thee  to  enter  into  life  maimed,  rather  than  having  thy 
two  hands  to  go  into  hell,  into  the  unquenchable  fire.  45 
And  if  thy  foot  cause  thee  to  stumble,  cut  it  off:  it  is  good  for 
thee  to  enter  into  life  halt,  rather  than  having  thy  two  feet 
to  be  cast  into  hell.  47  And  if  thine  eye  cause  thee  to 
stumble,  cast  it  out:  it  is  good  for  thee  to  enter  into  the 
kingdom  of  God  with  one  eye,  rather  than  having  two  eyes  to 
be  cast  into  heU ;  48  where  their  worm  dieth  not,  and  the  fire 
is  not  quenched.  49  For  every  one  shall  be  salted  with  fire. 
50  Salt  is  good:  but  if  the  salt  have  lost  its  saltness,  where- 
with will  ye  season  it?  Have  salt  in  yourselves,  and  be  at 
peace  one  with  another. 

Jesus  has  spoken  of  the  blessedness  of  any  service 
rendered  in  his  name.  This  reminds  John  of  a  recent 
incident,  and  he  says  unto  him,  "Teacher,  we  saw  one 
casting  out  demons  in  thy  name;  and  we  forbade  him, 
because  he  followed  not  us."  There  was  something 
admirable  in  the  spirit  of  John.  He  felt  a  true  jealousy 
for  the  cause  and  the  name  of  his  Master;  he  did  not  wish 
one  to  use  his  name  who  would  not  follow  in  his  company. 
Jesus,  however,  rebukes  John:  "Forbid  him  not  .  .  . 
For  he  that  is  not  against  us  is  for  us."  It  is  natural  for 
us  to  wish  that  all  men  who  bear  the  name  of  Christian 
should  join  our  Church,  our  sect,  our  society;  but,  after 


136  NORTHERN  GALILEE       Mark  9: 38-50 

all,  there  is  no  place  for  bigotry  among  the  followers  of 
Christ.  In  reference  to  any  Christian  worker  there  are 
only  two  questions  to  ask:  first,  is  he  really  casting  out 
demons,  is  he  actually  overcoming  the  works  of  the  Devil; 
and  second,  is  he  doing  it  in  the  name  of  the  Master,  is  he 
seeking  the  glory  of  Christ?  If  he  is,  then,  no  matter 
what  his  denomination  or  his  particular  company,  "Forbid 
him  not."  This  is  not  intended  to  teach  that  there  can 
be  no  neutrality  toward  Christ,  nor  yet  that  an  open  con- 
fession of  Christ  is  unnecessary;  but  it  is  intended  to  teach 
that  friendship  and  hostility  toward  Christ  do  not  exist 
together;  and  that  Christians  should  feel  a  generous 
tolerance  toward  their  fellow  believers  of  every  name. 

Jesus  further  declares  that  this  friendship  for  him, 
which  his  disciples  should  regard  and  respect,  may  be 
shown  by  acts  much  less  significant  than  the  casting  out 
of  demons.  "For  whosoever  shall  give  3^ou  a  cup  of  water 
to  drink,  because  ye  are  Christ's,  verily  I  say  unto  you, 
he  shall  in  no  wise  lose  his  reward";]  for  even  so  slight  an 
act,  rendered  for  the  sake  of  Christ,  shows  an  attitude 
toward  Christ  which  shall  bring  its  sure  recompense  of 
blessing. 

To  offend  one  whose  act  suggests  an  imperfect  or 
partial  faith,  is  a  serious  fault;  indeed,  it  were  better  for 
one  to  lose  his  life  than  to  betray,  to  ensnare,  to  endanger, 
the  immortal  soul  of  one  who  is  childlike  in  faith  toward 
Christ  or  in  dependence  upon  us;  for  "whosoever  shall 
cause  one  of  these  little  ones  that  believe  on  me  to  stumble, 
it  were  better  for  him  if  a  great  millstone  were  hanged 
about  his  neck,  and  he  were  cast  into  the  sea." 

Jesus,  having  cautioned  his  followers  against  the  danger 
of  injuring  others,  now  warns  them  solemnly  against  the 
peril  of  harming  themselves  by  indulgently  retaining 
anything  which  may  inflict  spiritual  injury.  No  matter 
how  dear  or  how  apparently  necessary  the  friendship,  the 
faculty,  the  possession,  it  must  be  given  up  if  it  is  an 
occasion  for  sin  or  for  disloyalty  to  Christ.  The  sacrifice 
may  be  as  bitter  as  the  loss  of  hand,  or  foot,  or  eye;  but 
such  courageous  spiritual  surgery  is  necessary  if  one  is  to 
inherit  eternal  life  and  enter  the  Kingdom  of  God.     Far 


Mark  9:  38-50     THE  SECOND  PERIOD  137 

better  such  present  pain  than  future  and  eternal  torment! 
Every  disciple  of  Christ  must  be  "salted,"  that  is,  pre- 
served from  corruption,  with  the  "fire"  of  unsparing  self- 
discipline.  If  pride  and  self-indulgence  destroy  the  real 
spirit  of  Christian  discipleship,  nothing  can  compensate 
for  the  loss:  "Salt  is  good:  but  if  the  salt  have  lost  its 
saltness,  wherewith  will  ye  season  it?"  Nothing  is  so  insipid 
and  worthless  and  useless  as  a  Christian  who  has  ceased 
to  be  generous  and  sympathetic  and  holy  and  pure  and 
true.  At  any  cost  we  must  maintain  the  spirit  of  true 
disciples,  we  must  "have  salt"  in  ourselves;  and  particu- 
larly we  must  have  "peace  one  with  another." 


138  PEREA  AND  JUDEA        Mark  10: 1-12 


IV.    The  Journey  Through  Perea  and  Judea.    Ch.  10 

A.     THE  QUESTION  ABOUT  DIVORCE.     Ch.  10  :  1-12 

1  And  he  arose  from  thence,  and  cometh  into  the  borders 
of  Judaea  and  beyond  the  Jordan:  and  multitudes  come  to- 
gether unto  him  again ;  and,  as  he  was  wont,  he  taught  them 
again. 

2  And  there  came  unto  him  Pharisees,  and  asked  him.  Is 
it  lawful  for  a  man  to  put  away  his  wife?  trying  him.  3 
And  he  answered  and  said  unto  them.  What  did  Moses  com- 
mand you?  4  And  they  said,  Moses  suffered  to  write  a  bill 
of  divorcement,  and  to  put  her  away.  5  But  Jesus  said  unto 
them,  For  your  hardness  of  heart  he  wrote  you  this  command- 
ment. 6  But  from  the  beginning  of  the  creation,  Male  and 
female  made  he  them.  7  For  this  cause  shall  a  man  leave 
his  father  and  mother,  and  shall  cleave  to  his  wife ;  8  and  the 
two  shall  become  one  flesh:  so  that  they  are  no  more  two, 
but  one  flesh.  9  What  therefore  God  hath  joined  together, 
let  not  man  put  asunder.  10  And  in  the  house  the  dis- 
ciples asked  him  again  of  this  matter.  11  And  he  saith  unto 
them.  Whosoever  shall  put  away  his  wife,  and  marry  another, 
committeth  adultery  against  her:  12  and  if  she  herself  shall 
put  away  her  husband,  and  marry  another,  she  committeth 
adultery. 

Jesus  is  leaving  Galilee  for  the  last  time.  He  is  turning 
toward  Jerusalem  and  the  cross.  He  no  longer  seeks  the 
seclusion  which  he  has  tried  to  find  in  northern  Galilee. 
"Multitudes  come  together  unto  him  again."  He  is  to 
offer  himself  publicly  and  finally  as  the  Messiah. 

His  journey  leads  southward  through  Perea,  the  region 
east  of  the  Jordan.  Of  the  many  incidents  recorded  by 
the  other  Gospels,  Mark  selects  but  a  few.  This  Perean 
ministry,  which  is  given  so  large  a  place  in  Luke,  occupies 
in  Mark  but  a  single  chapter.  It  forms,  however,  the 
dividing  line  for  the  whole  narrative.  The  nine  chapters 
which  precede,  outline  the  years  of  public  ministry; 
the  six  chapters  which  follow,  record  the  events  of  Passion 
Week,  and  the  resurrection. 


Mark  10:  1-12  ABOUT  DIVORCE  139 

Mark  is  usually  the  Gospel  of  mighty  deeds;  it  is  the 
more  noticeable  that,  in  his  account  of  this  journey  to 
Jerusalem,  Mark  mentions  only  a  single  miracle,  and  with 
this  exception  confines  his  narrative  to  the  teachings  of 
Jesus.  These  teachings,  however,  are  of  the  deepest 
significance. 

The  first  great  problem  which  Jesus  considers  is  that  of 
marriage  and  divorce.  He  does  not  propose  the  theme. 
"There  came  unto  him  Pharisees,  and  asked  him.  Is  it 
lawful  for  a  man  to  put  away  his  wife?  trying  him." 
Therefore,  they  are  not  desiring  information  or  seeking 
for  truth.  They  wish  to  ensnare  Jesus,  to  discredit  him 
as  a  teacher,  or  to  lead  him  to  speak  contrary  to  their  Law. 
The  rabbis  were  divided  on  the  matter  of  divorce.  Some 
taught  that  it  was  lawful  only  on  the  ground  of  infidelity, 
others,  for  a  large  variety  of  causes,  even  for  dislike. 
Jesus  avoids  the  snare,  and  lays  down  a  principle  funda- 
mental to  the  stability  of  human  society.  **He  answered 
and  said  unto  them.  What  did  Moses  command  you? 
And  they  said,  Moses  suffered  to  write  a  bill  of  divorce- 
ment, and  to  put  her  away."  Thus  Jesus,  by  referring 
them  to  Moses,  turns  the  point  of  the  attack.  The 
question  must  therefore  relate  to  the  interpretation 
of  the  Law  upon  which  they  themselves  were  divided. 
Jesus  surprises  them  however  by  an  interpretation  which 
was  at  the  same  time  a  rebuke.  'Tor  your  hardness  of 
heart  he  wrote  you  this  commandment."  Moses  did  not 
encourage  divorce;  he  limited  it,  and  regulated  it.  He 
recognized  "your  hardness  of  heart,"  the  coarseness  of  your 
spirit;  but  divorce  is  not  ideal;  it  would  be  unnecessary 
were  your  hearts  pure  and  sinless.  As  marriage  was  first 
and  divinely  established  it  was  indissoluble.  "But  from 
the  beginning  of  the  creation,  male  and  female  made  he 
them."  The  union  is  physical  as  well  as  spiritual.  The 
marriage  tie  cannot  be  broken  save  by  unfaithfulness  to  the 
marriage  vow.  A  divorce,  which  is  a  merely  formal  act  of 
human  legislation,  cannot  set  aside  a  union  which  is  divinely 
constituted.  "What  therefore  God  hath  joined  together, 
let  not  man  put  asunder."  How  much  the  world  to-day  is 
in  need  of  the  same  solemn  teachings  of  the  Master!    Mar- 


140  PEREA  AND  JUDEA        Mark  10:  1-12 

riage  is  not  to  be  entered  into  lightly  or  unadvisedly,  nor 
can  the  bond  be  loosed  on  grounds  of  incompatibility  of 
temper,  disagreeable  habits,  or  loss  of  love.  The  tie  is  one 
which  only  death  or  sin  can  break. 

Unless  sin  has  broken  the  bond,  even  the  securing  of  a 
divorce  does  not  secure  the  right  to  remarry.  The  right 
of  divorce  and  the  right  of  remarriage  are  separable 
questions.  The  latter  Jesus  discusses  alone  "in  the 
house"  with  his  disciples.  What  Jesus  has  said  already 
makes  his  meaning  plain  here.  Such  a  second  marriage 
as  follows  a  divorce,  in  case  the  latter  is  a  merely  formal 
human  act,  cannot  be  right  and  lawful,  for  the  divinely 
established  union  still  exists.  No  civil  court  or  human 
decree  can  justify  that  which  is  forbidden  by  the  law  of 
God. 


Mark  10:  13-16  JESUS  BLESSES  141 


B.     JESUS  BLESSES  LITTLE  CHILDREN.     Ch.  10  :  13-16 

13  And  they  were  bringing  unto  him  little  children,  that 
he  should  touch  them:  and  ttie  disciples  rebuked  them.  14 
But  when  Jesus  saw  it,  he  was  moved  with  indignation,  and 
said  unto  them.  Suffer  the  little  children  to  come  unto  me; 
forbid  them  not :  for  to  such  belongeth  the  kingdom  of  God. 
15  Verily  I  say  unto  you,  Whosoever  shall  not  receive  the 
kingdom  of  God  as  a  little  child,  he  shall  in  no  wise  enter 
therein.  16  And  he  took  them  in  his  arms,  and  blessed 
them,  laying  his  hands  upon  them. 

Something  Is  added  to  the  exquisite  beauty  of  this  pic- 
ture by  the  setting  in  which  it  is  placed.  Jesus  has  just 
been  speaking  of  the  sanctity  of  the  marriage  tie  by  which 
the  safety  of  the  home  is  secured;  he  now  teaches  the 
sacredness  of  childhood  in  which  the  home  finds  its  com- 
pleteness, its  glory,  and  its  ennobling  care. 

"They  were  bringing  unto  him  little  children,  that  he 
should  touch  them."  It  was  the  touch  which  had  brought 
healing  and  life  to  many,  it  was  this  the  anxious  parents 
coveted  for  their  children.  Well  may  it  symbolize  the 
personal  relation,  the  spiritual  contact  with  Christ,  which 
all  parents  with  equal  eagerness  should  seek  for  their 
children. 

"And  the  disciples  rebuked  them";  they  seem  to  feel 
that  children  are  too  insignificant  to  be  allowed  to  inter- 
fere with  the  Master's  work  or  to  demand  the  Master's 
care.  Some  things  to-day  tend  to  keep  us  from  bringing 
our  children  to  Christ:  custom  and  carelessness  and  in- 
difference and  fear  and  diffidence,  even  friends,  all 
seemingly  as  innocent  as  the  disciples  of  old,  prevent  us  or 
"rebuke"  us. 

The  indignation  of  Jesus  and  his  reply  have  cast  a 
fadeless  halo  about  the  face  of  every  helpless  child: 
"Suffer  the  little  children  to  come  unto  me;  forbid  them 
not:  for  to  such  belongeth  the  kingdom  of  God."  The 
Kingdom  is  theirs  by  right;  is  it  any  wonder,  then,  that 
they  were  dear  to  the  King?  If  their  innocent  helpless- 
ness appealed  to  him,  should  it  not  affect  us,  and  should 


142  PEREA  AND  JUDEA      Mark  10: 13-16 

we  not  feel  that  no  work  is  so  Christlike,  none  so  blessed, 
as  the  care  of  children?  We  are  true  servants  of  the 
King  only  as  we  feel  the  appeal  of  childhood,  and  only  as 
we  seek  to  supply  to  children  their  physical  and  mental 
and  spiritual  needs. 

As  Jesus  pronounces  that  memorable  benediction  upon 
childhood,  he  adds  a  solemn  warning  to  his  hearers: 
"Verily  I  say  unto  you,  Whosoever  shall  not  receive  the 
kingdom  of  God  as  a  little  child,  he  shall  in  no  wise  enter 
therein."  The  Kingdom  belongs  to  children,  and  those 
who  are  childlike,  and  to  such  alone.  Children  are  not 
always  unselfish,  they  are  not  always  obedient,  they  are 
not  always  lovely,  but  they  are  trustful.  Those  who 
account  themselves  morally  helpless  and  dependent,  those 
who  cast  themselves  upon  the  King  and  upon  his  sus- 
taining grace,  are  they  who  enter  the  Kingdom. 

"And  he  took  them  in  his  arms,  and  blessed  them,  laying 
his  hands  upon  them."  Mark  is  the  only  writer  who  adds 
this  matchless  touch  to  the  scene.  It  is  the  complete 
picture  we  need  to  keep  in  memory.  Christ  is  the  Saviour 
of  children;  Christianity  is  the  religion  of  childhood. 
Where  our  Lord  is  known  and  trusted  and  followed,  there 
infancy  is  sacred,  there  childhood  is  secure. 


Mark  10: 17-31        PERIL  OF  RICHES  143 


C.     THE  PERIL  OF  RICHES.     Ch.  10  :  17-31 

17  And  as  he  was  going  forth  into  the  way,  there  ran  one  to 
him,  and  kneeled  to  him,  and  asked  him,  Good  Teacher, 
what  shall  I  do  that  I  may  inherit  eternal  life?  18  And  Jesus 
said  unto  him,  Why  callest  thou  me  good?  none  is  good  save 
one,  even  God.  19  Thou  knowest  tiie  commandments.  Do 
not  kill.  Do  not  commit  adultery.  Do  not  steal.  Do  not  bear 
false  witness,  Do  not  defraud.  Honor  thy  father  and  mother. 
20  And  he  said  unto  him.  Teacher,  all  these  things  have  I 
observed  from  my  youth.  21  And  Jesus  looking  upon  him 
loved  him,  and  said  unto  him,  One  thing  thou  lackest:  go,  sell 
whatsoever  thou  hast,  and  give  to  the  poor,  and  thou  shalt 
have  treasure  in  heaven:  and  come,  follow  me.  22  But  his 
countenance  fell  at  the  saying,  and  he  went  away  sorrowful: 
for  he  was  one  that  had  great  possessions. 

23  And  Jesus  looked  round  about,  and  saith  unto  his  dis- 
ciples. How  hardly  shall  they  that  have  riches  enter  into  the 
kingdom  of  God!  24  And  the  disciples  were  amazed  at 
his  words.  But  Jesus  answereth  again,  and  saith  unto  them, 
Children,  how  hard  is  it  for  them  that  trust  in  riches  to  enter 
into  the  kingdom  of  God!  25  It  is  easier  for  a  camel  to  go 
through  a  needle's  eye,  than  for  a  rich  man  to  enter  into  the 
kingdom  of  God.  26  And  they  were  astonished  exceedingly, 
saying  unto  him.  Then  who  can  be  saved?  27  Jesus  looking 
upon  them  saith.  With  men  it  is  impossible,  but  not  with 
God:  for  all  things  are  possible  with  God.  28  Peter  began 
to  say  unto  him,  Lo,  we  have  left  all,  and  have  followed  thee. 

29  Jesus  said.  Verily,  I  say  unto  you.  There  is  no  man  that 
hath  left  house,  or  brethren,  or  sisters,  or  mother,  or  father, 
or  children,  or  lands,  for  my  sake,  and  for  the  gospel's  sake, 

30  but  he  shall  receive  a  hundredfold  now  in  this  time,  houses, 
and  brethren,  and  sisters,  and  mothers,  and  children,  and 
lands,  with  persecutions;  and  in  the  world  to  come  eternal 
life.  31  But  many  that  are  first  shall  be  last;  and  the  last 
first. 

In  contrast  with  the  childlike  spirit  of  those  who  are 
conscious  of  their  need  and  are  willing  to  trust  In  Christ, 
and  to  whom  the  Kingdom  of  heaven  naturally  belongs, 
one  now  appears  who  longs  to  enter  that  Kingdom  but 
who  Is  unconscious  of  his  need,  unwilling  to  pay  the 
price  of  disclpleship,  and  thus  unworthy  of  eternal  life. 


144  PEREA  AND  JUDEA      Mark  10: 17-31 

He  Is,  however,  most  attractive;  in  fact,  we  read  in  the 
story  by  Mark  that  "Jesus  looking  upon  him  loved  him"; 
he  is  so  near  to  the  Kingdom,  he  might  render  such 
service  to  the  King. 

In  spite  of  riches,  youth,  position,  power,  his  soul  is 
not  satisfied.  He  meets  Jesus  on  the  way,  "and  kneeled  to 
him,  and  asked  him,  Good  Teacher,  what  shall  I  do  that  I 
may  inherit  eternal  life?"  Jesus  at  once  rebukes  him: 
"Why  callest  thou  me  good?  none  is  good  save  one,  even 
God."  It  is  a  mistake  to  suppose  that  Jesus  here  denies 
his  own  sinlessness,  or  disclaims  divinity.  As  to  the  latter, 
many  assert  that  Jesus  is  suggesting  that  he  is  "either  not 
good,  or  is  God."  This  is  true  enough,  but  it  is  not  the 
point.  Jesus  wishes  to  convict  the  young  man  of  his 
moral  need.  He  intimates  that  the  thoughtless  use  of  the 
word  "good,"  in  addressing  one  whom  he  regards  as  a 
human  teacher,  is  an  index  to  his  superficial  view  of  good- 
ness. In  the  sight  of  a  holy  God,  and  judged  by  a  divine 
standard  of  righteousness,  can  the  young  inquirer  claim 
to  be  good?  Can  any  man  call  himself  righteous,  in  the 
light  of  divine  holiness? 

Jesus  now  proposes  the  test  of  the  revealed  Law  of  God ; 
he  mentions  the  Commandments,  at  least  such  as  concern 
man's  relation  to  man.  The  self-righteous  inquirer  at 
once  replies  that  he  has  kept  these  from  his  youth.  Jesus 
looks  with  love  upon  one  who  has  attained  even  such 
goodness  as  he  sincerely  claimed;  but  he  now  applies  the 
deep  probe  which  shows  that  the  man  has  never  observed 
the  spirit  of  the  Commandments  even  though  he  believes 
he  has  kept  the  letter.  Jesus  sees  the  real  selfishness  of 
the  heart.  He  proposes  the  supreme  test:  "Go,  sell  what- 
soever thou  hast,  and  give  to  the  poor,  and  thou  shalt  have 
treasure  in  heaven:  and  come,  follow  me."  In  this  single 
sentence  Jesus  convicts  the  man  of  having  broken  the 
second  table  of  the  Law  which  requires  one  to  love  his 
neighbor  as  himself;  he  promises  the  eternal  recompense 
for  sacrifice,  and  he  offers,  by  his  personal  companion- 
ship, the  power  and  influence  which  will  make  "goodness" 
more  possible  and  complete.  No  living  mortal  can  claim 
to  be  righteous  when  judged  by  the  Commandments  as 


Mark  10:  17-31        PERIL  OF  RICHES  145 

interpreted  by  Christ;  our  only  hope  is  to  come  to  him  for 
guidance  and  help.  He  will  lay  bare  the  secret  selfishness 
of  our  hearts,  and  he  will  develop  the  spirit  of  self-renuncia- 
tion and  love  which  form  the  essence  of  eternal  life,  and  in 
his  Kingdom  we  shall  ultimately  be  recompensed  for  every 
loss. 

Our  Lord  does  not  demand  that  all  his  followers  shall 
sacrifice  their  worldly  possessions.  He  is  dealing  with  a 
specific  case.  He  does  demand  that  each  one  shall  give 
up  anything  which  keeps  from  open,  honest  fellowship 
with  him.  In  the  case  of  this  inquirer  Jesus  makes  plain 
to  him  that  his  goodness  is  superficial  and  inadequate. 
Love  of  money  is  the  canker  which  is  hidden  in  his 
soul ;  Jesus  further  shows  him  that  he  must  choose  between 
his  wealth  and  the  eternal  life  which  Jesus  alone  can 
give.  No  wonder  the  young  man  "went  away  sorrowful," 
for  he  makes  the  fatal  choice;  he  keeps  his  riches  and 
rejects  his  Saviour.  He  sees  his  need  of  a  truer  good- 
ness, he  longs  for  eternal  life,  but  he  is  not  willing  to  pay 
the  price. 

It  has  been  an  impressive  picture  for  the  disciples; 
Jesus  now  employs  it  to  illustrate  a  truth,  the  statement 
of  which  startles  them:  "How  hardly  shall  they  that  have 
riches  enter  into  the  kingdom  of  God!"  This  is  particu- 
larly surprising  to  Jews;  they  imagined  that  wealth  was  a 
positive  proof  of  the  favor  of  God;  what,  then,  could  Jesus 
mean?  He  explains  at  once.  The  possession  of  riches 
may  be  no  sin;  poverty  is  not  necessarily  virtuous;  but 
it  is  hard  "for  them  that  trust  in  riches  to  enter  into  the 
kingdom  of  God."  Jesus  even  adds  in  pardonable  hyper- 
bole, 'Tt  is  easier  for  a  camel  to  go  through  a  needle's 
eye."  One  who  would  enter  the  Kingdom  must  be  as  a 
little  child;  he  must  abandon  all  trust  in  self,  in  self- 
attainment,  in  self-righteousness.  He  must  be  willing 
to  sacrifice  anything  which  stands  between  himself  and 
Jesus  Christ.  Whosoever  will,  may  enter  the  Kingdom. 
"With  men  it  is  impossible,  but  ...  all  things  are 
possible  with  God."  He  is  ready  to  supply  all  needed 
grace.     He  will  give  life  eternal. 

As  the  rich  man  sweeps  away  sorrowfully  in  his  costly 


146  PEREA  AND  JUDEA      Mark  10:  17-31 

robes,  Peter  looks  upon  him  with  apparent  scorn,  and  turns 
to  Jesus  with  some  self-complacency  to  say,  "Lo,  we  have 
left  all,  and  have  followed  thee."  He  also  asks  a  ques- 
tion, "What  shall  our  reward  be?"  It  is  not  a  noble 
question;  it  expresses  a  commercial,  worldly  spirit;  but 
Jesus  refrains  from  uttering  a  rebuke.  He  gives  instead 
a  promise;  and  some  of  us  need  to  listen  to  it,  at  times. 
Occasionally  a  whisper  steals  into  our  hearts.  We  have 
sacrificed  for  Christ's  sake;  "does  it  pay?"  Jesus  replies 
that  every  sacrifice,  made  for  his  sake,  receives  a  hundred- 
fold recompense  in  this  life,  not  in  literal  kind,  but  such  as 
to  satisfy  the  soul  a  hundred  times  more  than  the  thing  sur- 
rendered ever  could,  and  then,  in  the  future,  that  com- 
pleted, perfected,  "eternal  life"  which  the  rich  man 
craved,  but  which  he  lost  that,  for  a  few  fleeting  years,  he 
might  retain  his  wealth. 

Jesus  adds,  however,  that  Peter  must  beware  of  self- 
confident  pride.  Many  who  had  the  opportunity  of  being 
nearest  to  Christ  in  this  present  life,  may  not  receive  the 
greatest  rewards.  Men  will  be  judged  according  to  faith- 
fulness. Still  more  solemn  is  the  warning  to  such  as  would 
cling  to  their  wealth.  Their  power  and  riches  place  them 
now  in  the  first  place  of  opportunity;  they  may  be  the 
last  to  accept  Christ  and  the  life  he  offers. 


Mark  10:  32-34    PREDICTS  HIS  DEATH  147 


D.     JESUS  PREDICTS  HIS  DEATH.     Ch.  10  :  32-34 

32  And  they  were  on  the  way,  going  up  to  Jerusalem ;  and 
Jesus  was  gomg  before  them:  and  they  were  amazed;  and 
they  that  followed  were  afraid.  And  he  took  again  the  twelve, 
and  began  to  tell  them  the  things  that  were  to  happen  unto 
him,  33  saying ^  Behold,  we  go  up  to  Jerusalem;  and  the  Son 
of  man  shall  be  delivered  unto  the  chief  priests  and  the 
scribes;  and  they  shall  condemn  him  to  death,  and  shall 
deliver  him  unto  the  Gentiles :  34  and  they  shall  mock  him, 
and  shall  spit  upon  him,  and  shall  scourge  him,  and  shall  kill 
him;  and  after  three  days  he  shall  rise  again. 

The  little  company  of  disciples  is  now  moving 
rapidly  toward  Jerusalem,  following  their  Master,  who 
continually  is  mindful  of  the  agony  and  death  which 
await  him  in  the  capital  city.  There  is  something  in 
the  attitude,  or  expression,  or  demeanor,  of  the  Master 
which  astonishes  his  disciples.  Mark  alone,  with  his 
usual  vividness  of  style,  gives  this  touch  to  the  picture: 
"Jesus  was  going  before  them:  and  they  were  amazed; 
and  they  that  followed  were  afraid."  They  are  terrified 
by  the  dread  possibilities  which  are  before  them;  they 
are  awed  by  the  majestic  fortitude  of  the  Master.  Let 
us  pause  to  gaze  on  that  face  and  form,  the  Son  of  God, 
going  with  unfaltering  step  toward  the  cross!  Does  it 
not  inspire  us  to  new  heroism,  as  we  follow;  does  it  not 
awaken  new  love  as  we  see  how  voluntary  was  his  death  for 
us;  yet  do  we  not  wonder  at  the  meaning  and  the  mystery 
of  that  death?  The  disciples  can  not  understand  it. 
They  are  not  able  to  believe  it;  yet,  for  the  third  time, 
he  repeats  the  prediction,  this  time  with  a  detail  more  full 
of  horror  than  before:  "They  shall  condemn  him  to  death, 
and  shall  deliver  him  unto  the  Gentiles:  and  they  shall 
mock  him,  and  shall  spit  upon  him,  and  shall  scourge 
him."  This  enhances  the  heroism ;  this  is  proof  that  Jesus 
saw  in  all  its  terrors  the  tragedy  toward  which  he  moved 
with  such  majestic,  unfaltering  tread.  This,  too,  is  a 
proof  that  he  was  more  than  man,  in  his  clear  vision  of  the 
future,  in  his  knowledge  of  things  to  come.     This  further 


148  PEREA  AND  JUDEA      Mark  10: 32-34 

suggests  that  his  death  was  no  mere  incident  in  his  career, 
no  mere  seal  to  his  testimony;  it  was  the  goal  toward  which 
he  was  moving;  he  had  not  come  merely  "to  minister," 
but  "to  give  his  life  a  ransom  for  many."  No  one  was  to 
take  his  life  from  him.  Freely  he  was  to  offer  his  life  for 
us.  Death,  however,  was  not  his  ultimate  goal.  His 
prediction  always  was,  "After  three  days  he  shall  rise 
again."  The  fulfillment  of  that  promise  became  the  final 
vindication  of  all  his  claims;  it  was  the  explanation  of  his 
matchless  courage.  For  the  joy  that  was  set  before  him 
he  endured  the  cross. 


Mark  10: 35-45  THE  REQUEST  149 


E.     THE  REQUEST  OF  JAMES  AND  JOHN.     Ch.  10  :  35-45 

35  And  there  come  near  unto  him  James  and  John,  the 
sons  of  Zebedee,  saying  unto  him,  Teacher,  we  would  that 
thou  shouldest  do  for  us  whatsoever  we  shall  ask  of  thee. 
36  And  he  said  unto  them,  What  would  ye  that  I  should  do 
for  you?  37  And  they  said  unto  him,  Grant  unto  us  that  we 
may  sit,  one  on  thy  right  hand,  and  one  on  thy  left  hand,  in 
thy  glory.  38  But  Jesus  said  unto  them.  Ye  know  not  what 
ye  ask.  Are  ye  able  to  drink  the  cup  that  I  drink?  or  to  be 
baptized  with  the  baptism  that  I  am  baptized  with?  39  And 
they  said  unto  him,  We  are  able.  And  Jesus  said  unto  them, 
The  cup  that  I  drink  ye  shall  drink;  and  with  the  baptism 
that  I  am  baptized  withal  shall  ye  be  baptized:  40  but  to 
sit  on  my  right  hand  or  on  my  left  hand  is  not  mine  to  give ; 
but  it  is  for  them  for  whom  it  hath  been  prepared.  41  And 
when  the  ten  heard  it,  they  began  to  be  moved  with  indigna- 
tion concerning  James  and  John.  42  And  Jesus  cdled 
them  to  him,  and  saith  unto  them.  Ye  know  that  they  who  are 
accounted  to  rule  over  the  GentUes  lord  it  over  them;  and 
their  great  ones  exercise  authority  over  them.  43  But  it  is 
not  so  among  you:  but  whosoever  would  become  great  among 
you,  shall  be  your  minister;  44  and  whosoever  would  be  first 
among  you,  shall  be  servant  of  all.  45  For  the  Son  of  man 
also  came  not  to  be  ministered  unto,  but  to  minister,  and  to 
give  his  life  a  ransom  for  many. 

Jesus  has  just  been  speaking  of  his  being  mocked  and 
spit  upon  and  scourged  and  crucified;  there  is,  therefore, 
something  surprising,  inconsiderate,  selfish,  stupid,  in 
this  request  of  James  and  John  for  positions  of  preeminence 
and  grandeur  and  glory.  However,  we  are  not  to  be  too 
severe  in  our  judgments;  there  was  something  beautiful 
in  their  request:  it  was  an  expression  of  faith.  Jesus  has 
spoken  of  death  but  also  of  a  triumphant  resurrection;  he 
has  told  his  followers  of  his  crucifixion  but  also  of  his  glori- 
ous Kingdom;  he  has  warned  them  of  their  sacrifices  but 
has  assured  them  of  great  rewards.  If  to  us,  as  to  the 
disciples,  the  Kingdom  of  Christ  were  the  supreme  reality, 
we  might  be  more  eager  to  be  nearest  the  King  both  here 
and  hereafter. 

Of  course  their  request  does  reveal  pride  and  jealousy 


ISO  PEREA  AND  JUDEA      Mark  10: 35-45 

and  misconceptions,  and  these  Jesus  lovingly  rebukes.  He 
reminds  them  that  to  share  his  glory  would  mean  to 
endure  his  baptism  of  suffering.  When  they  declare 
themselves  able  to  endure  these,  he  explains  that,  in  his 
Kingdom,  the  positions  of  honor  are  not  given  by  caprice, 
but  are  earned;  they  are  not  matters  of  appointment 
but  of  achievement;  they  are  not  secured  by  influence 
but  by  merit.  "To  sit  on  my  right  hand  or  on  my  left 
hand  is  not  mine  to  give;  but  it  is  for  them  for  whom  it 
hath  been  prepared."  Jesus  thus  declares  that  he  could 
never  give  rewards  independently  of  merit;  that  for  time 
and  eternity  the  highest  places  in  his  Kingdom  are  pre- 
pared for  those  who  deserve  them. 

This  request  of  James  and  John  fills  their  fellow  dis- 
ciples with  indignation;  but  we  are  not  to  conclude  that 
this  was  "righteous  indignation";  they  are  not  merely 
troubled  because  James  and  John  are  so  lacking  in 
discernment,  because  their  request  is  unjust,  because  their 
attitude  is  selfish.  It  seems  that  "the  ten"  are  equally 
mistaken,  equally  at  fault;  they  are  jealous;  they  covet 
and  claim  for  themselves  exactly  the  thing  James  and 
John  have  requested.  We  are  commonly  tempted  to  be 
most  indignant  at  those  faults  in  others  of  which  we 
ourselves  are  guilty. 

Jesus  does  not  rebuke  his  disciples,  but  he  takes  the 
occasion  to  declare  the  law  of  true  greatness.  This  he 
contrasts  with  the  standards  of  the  world,  by  which  his 
followers  are  ever  in  danger  of  being  affected.  Among  the 
Gentiles,  among  the  nations,  those  are  accounted  as  the 
leaders,  and  as  the  great,  who  rule  over  others  and  who 
are  served  by  many;  but  among  the  followers  of  Christ 
different  ideals  must  prevail;  those  are  the  greatest  who 
are  of  the  most  service  to  others.  In  contrast  with  heathen 
standards  Jesus  sets  forth  a  principle,  which  may  be 
translated,  "Whosoever  would  become  great  among  you, 
shall  be  your  servant:  and  whosoever  would  be  first 
among  you  shall  be  everybody's  slave."  Service  is  the 
law  of  greatness  in  the  Kingdom  of  Christ;  and  from  this 
law  the  King  was  not  exempt.  Rather,  he  is  himself  the 
great  Exemplar,   "for  the  Son  of  man  came  not  to  be 


Mark  10: 35-45  THE  REQUEST  151 

ministered  unto,  but  to  minister,  and  to  give  his  life  a 
ransom  for  many."  This,  in  the  view  of  Mark,  is  the 
essence  and  sum  of  the  mission  of  our  Lord.  In  the  ten 
chapters  just  closing  he  has  written  of  how  Jesus  came 
"to  minister;"  in  the  six  chapters  which  remain  he  tells 
us  how  he  gave  his  life  "a  ransom  for  many."  This  willing 
sacrifice,  this  death  in  the  place  of  many,  this  redeeming 
love,  recognized  and  accepted  by  his  followers,  is  the  mo- 
tive for  service.  We  are  not  Christians  because  we  serve 
others;  we  serve  others  because  we  are  Christians.  Self- 
sacrifice  and  helpfulness  are  not  substitutes  for  faith  in 
Christ ;  they  are  the  natural  expressions  of  our  faith  and 
love.  The  more  humble  and  patient  and  faithful  our 
service,  the  nearer  we  shall  ever  be  to  him  whose  greatness 
is  supreme,  who  loved  us,  and  gave  himself  for  us. 


152  PEREA  AND  JUDEA      Mark  10:  46-52 


F.     JESUS  CURES  BLIND  BARTIMiSUS.     Ch.  10  :  46-52 

46  And  they  come  to  Jericho:  and  as  he  went  out  from 
Jericho,  with  his  disciples  and  a  great  multitude,  the  son  of 
Timaeus,  Bartimaeus,  a  blind  beggar,  was  sitting  by  the  way 
side.  47  And  when  he  heard  that  it  was  Jesus  ^e  Nazarene, 
he  began  to  cry  out,  and  say,  Jesus,  thou  son  of  David,  have 
mercy  on  me.  48  And  many  rebuked  him,  that  he  should 
hold  his  peace :  but  he  cried  out  the  more  a  great  deal,  Thou 
son  of  David,  have  mercy  on  me.  49  And  Jesus  stood  still, 
and  said.  Call  ye  him.  And  they  call  the  blind  man,  saying 
unto  him.  Be  of  good  cheer:  rise,  he  calleth  thee.  50  And 
he,  casting  away  his  garment,  sprang  up,  and  came  to  Jesus. 
51  And  Jesus  answered  him,  and  said.  What  wilt  thou  that  I 
should  do  unto  thee?  And  the  blind  man  said  unto  him, 
Rabboni,  that  I  may  receive  my  sight.  52  And  Jesus  said 
unto  him.  Go  thy  way ;  thy 'faith  hath  made  thee  whole.  And 
straightway  he  received  his  sight,  and  followed  him  in  the 
way. 

Jesus  Is  still  on  his  way  toward  Jerusalem;  the  last 
great  city  has  been  passed;  he  is  just  leaving  Jericho; 
and  now,  in  the  presence  of  the  crowds,  Jesus  performs  a 
miracle  which  brings  him  before  us  in  the  character  which 
Mark  is  always  sketching,  the  mighty  Servant,  the  wonder- 
working Son  of  God.  During  all  this  last  journey,  Mark 
has  recorded  teachings,  not  miracles,  of  our  Lord;  now, 
as  the  journey  toward  Jerusalem  is  ending,  Jesus,  by  a  word 
of  divine  power,  gives  sight  to  a  man  that  was  blind. 
Our  Lord  will  thus  enter  the  holy  city,  not  merely  as  the 
great  Prophet,  but  as  the  divine  Saviour  who  has  power  to 
heal. 

This  particular  miracle  is  a  familiar  parable  of  the  saving 
work  of  Christ,  who  opens  the  eyes  of  the  understanding, 
and  gives  spiritual  sight  to  those  who  need  to  see  life 
clearly,  with  its  duties  and  its  demands  and  its  problems, 
in  relation  to  man  and  to  God. 

There  is,  first  of  all,  the  picture  of  pitiful  need:  "a  blind 
beggar,"  poor  and  helpless  because  blind,  with  none  to 
sympathize  and  none  to  aid ;  and  there  is,  in  contrast,  the 


Mark  10: 46-52  JESUS  CURES  153 

majestic  form  of  the  Master  passing  near,  but  passing  for 
the  last  time,  able  to  heal,  if  only  he  can  be  reached. 

Then  there  is  the  picture  of  discouragements:  "Many 
rebuked  him,  that  he  should  hold  his  peace."  How  often 
does  one  who  yearns  for  light  and  healing  hear  words  to 
discourage,  and  suggestions  of  hopelessness  and  despair! 

Then  there  is  the  picture  of  eager  faith.  He  hears  that 
Jesus  is  calling  for  him,  that  the  Master  is  willing  to  have 
him  come,  that  he  is  ready  to  heal.  He  casts  away  his 
garment;  he  will  allow  nothing  to  hinder  his  progress  for 
even  an  instant.  He  makes  his  definite  and  believing 
request:  "Rabboni,  that  I  may  receive  my  sight." 

Lastly,  there  is  the  picture  of  complete  relief:  "Straight- 
way he  received  his  sight,  and  followed  him  in  the  way." 
How  many  have  found  the  Master  able  and  willing  to  give 
them  spiritual  vision;  their  eyes  have  been  opened  to  see 
things  unseen  and  eternal,  to  follow  the  Master  with 
joyful  footsteps  as  they  journey  toward  the  celestial  city 
where  they  will  see  the  King  in  his  beauty  and  will  be  like 
him  when  they  see  him  as  he  is. 


154  THE  PASSION  WEEK       Mark  11:  Ml 


V.     The  Events  of  Passion  Week. 
Chs.  11  :1  to  15  :47 

A.     SUNDAY 
The  Royal    Entry.     Ch.  11  :  1-11 

I  And  when  they  draw  nigh  unto  Jerusalem,  unto  Beth- 
phage  and  Bethany,  at  the  mount  of  Olives,  he  sendeth  two 
of  his  disciples,  2  and  saith  unto  them.  Go  your  way  into  the 
village  that  is  over  against  you :  and  straightway  as  ye  enter 
into  it,  ye  shall  find  a  colt  tied,  whereon  no  man  ever  yet  sat; 
loose  him,  and  bring  him.  3  And  if  any  one  say  unto  you, 
Why  do  ye  this?  say  ye.  The  Lord  hath  need  of  him;  and 
straightway  he  will  send  him  back  hither.  4  And  they  went 
away,  and  found  a  colt  tied  at  the  door  without  in  the  open 
street;  and  they  loose  him.  5  And  certain  of  them  tibat 
stood  there  said  unto  them.  What  do  ye,  loosing  the  colt? 
6  And  they  said  unto  them  even  as  Jesus  had  said:  and  they 
let  them  go.  7  And  they  bring  the  colt  unto  Jesus,  and  cast 
on  him  their  garments;  and  he  sat  upon  him.  8  And  many 
spread  their  garments  upon  the  way;  and  others  branches, 
which  they  had  cut  from  the  fields.  9  And  they  that  went 
before,  and  they  that  followed,  cried,  Hosanna;  Blessed 
is  he  that  cometh  in  the  name  of  the  Lord:  10  Blessed  is 
the  kingdom  that  cometh,  the  kingdom  of  our  father  David: 
Hosanna  in  the  highest. 

II  And  he  entered  into  Jerusalem,  into  the  temple;  and 
when  he  had  looked  round  about  upon  all  things,  it  being 
now  eventide,  he  went  out  unto  Bethany  with  the  twelve. 

For  the  first  time,  in  the  story  of  Mark,  Jesus  approaches 
Jerusalem ;  and  he  comes  as  a  king.  Some  details  of  the 
scene,  as  painted  by  the  other  evangelists,  are  omitted  by 
Mark;  but  at  his  hand  the  picture  loses  nothing  of  its 
royal  color.  Until  now  Jesus  has  forbidden  his  followers 
to  proclaim  him  as  the  Messiah;  he  has  been  unwilling  to 
precipitate  the  crisis;  but  at  last,  the  hour  has  come;  Jesus 
openly  declares  himself  to  be  the  promised  King  of  Israel. 
He  does  so  by  an  act  as  picturesque  as  dramatic.  Accom- 
panied by  his  disciples,  surrounded  by  multitudes,  seated 


Mark  11:1-11  SUNDAY  155 

on  a  colt,  acclaimed  by  the  crowds  as  the  royal  Son  of 
David,  he  sweeps  into  the  holy  city,  and  enters  the  Temple 
courts.  There  is  much  that  is  lowly  in  his  appearance, 
but  everything  is  in  keeping  with  the  popular  conception 
of  the  appearing  of  Messiah,  of  the  coming  of  the  great 
King. 

The  incident  opens  as  Jesus  assumes  his  royal  role,  and 
sends  his  disciples  to  bring  the  colt,  on  which  he  is  to 
make  his  triumphant  progress.  Mark  gives  here  a  slight 
original  touch,  as  he  records  the  promise  of  Jesus  shortly 
TO  restore  the  colt  to  its  owner;  the  command  is  imperial 
but  it  is  courteous.  Jesus  foretells  every  detail  of  the 
experiences  awaiting  his  messengers;  and  they  find  them 
exactly  as  he  has  said.  Even  in  these  simple  instructions 
he  shows  superhuman  knowledge. 

When  the  colt  has  been  brought,  and  Jesus  starts  across 
the  Mount  of  Olives  toward  Jerusalem,  the  crowds  show 
their  homage  to  the  king  by  spreading  their  garments  in 
the  way,  and  also  "branches,  which  they  had  cut  from  the 
fields."  Mark  does  not  mention  the  fact  that  some,  as 
they  hail  the  Messiah,  are  bearing  "the  palms"  from 
which  the  Church  has  named  this  historic  Sunday;  but 
he  does  give  very  fully  the  words  of  royal  greeting  which 
the  multitudes  are  shouting.  "Hosanna"  is  a  prayer, 
meaning  "Save  now";  "blessed  is  he  that  cometh  in  the 
name  of  the  Lord,"  is  a  statement  that  Jesus  was  the  true 
representative  of  God;  "the  kingdom  of  our  father 
David"  means  that  it  had  been  promised  to  David  and  by 
him,  and  is  to  reproduce  the  supreme  splendor  of  his 
reign;  "hosanna  in  the  highest,"  is  a  prayer  that  the  salva- 
tion prepared  in  highest  heaven  may  descend  on  the  King 
and  his  Kingdom. 

It  is  evident  that  Jesus  encouraged  and  emplo^^ed  the 
enthusiastic  cries  of  the  multitude  to  arouse  increased 
excitement  and  to  aid  in  the  most  public  possible  presenta- 
tion of  himself  to  the  city  and  nation  as  the  predicted  Mes- 
siah. How  soon  those  hosannas  were  silenced,  and  re- 
placed by  the  cry,  "Crucify  him!"  The  familiar  fact 
reminds  us  that  emotion  may  be  an  aid  to  faith,  but  feeling 
must  not  be  mistaken  for  faith. 


156  THE  PASSION  WEEK       Mark  11: 1-11 

Definitely,  impressively,  finally,  Jesus  thus  offered  him- 
self as  King;  but  he  was  rejected  and  nailed  to  a  cross. 
The  royal  entry  only  emphasized  the  fatal  blindness  of  a 
race.  The  glory  of  the  offered  Kingdom  is  still  delayed, 
and  will  be  perfected  only  when  again  the  cry  shall  be 
heard,  as  the  King  again  appears,  "Blessed  is  he  that  com- 
eth  in  the  name  of  the  Lord."  Even  now  this  same  Jesus 
offers  himself  to  us  as  Master  and  Lord;  shall  we  give  him 
glad,  free  access  to  our  hearts? 


Mark  11: 12-14  MONDAY  157 

B.     MONDAY 
1.     The  Barren  Fig  Tree.     Ch.  11  :  12-14 

12  And  on  the  morrow,  when  they  were  come  out  from 
Bethany,  he  hungered.  13  And  seemg  a  fig  tree  afar  off 
having  leaves,  he  came,  if  haply  he  might  find  anything  there- 
on: and  when  he  came  to  it,  he  found  nothing  but  leaves; 
for  it  was  not  the  season  of  figs.  14  And  he  answered  and 
said  unto  it.  No  man  eat  fruit  from  thee  henceforward  for 
ever.     And  his  disciples  heard  it. 

The  miracle  which  stands  last  in  this  gospel  of  miracles 
is  more  important  than  it  may  seem.  It  is  the  more 
significant  because  the  last;  for  it  is  a  parable  as  well  as  a 
miracle,  and  it  has  a  definite  reference  to  the  guilty  nation 
which  was  about  to  reject  and  to  kill  its  King. 

If  it  were  not  that  the  purpose  of  Jesus  was  to  teach  a 
solemn  and  important  lesson,  his  act  would  have  been 
unreasonable,  petulant,  wanton.  His  divine  power  was 
usually  employed  only  to  bless  and  to  heal;  but  here  the 
withering  of  a  tree  is  employed  to  prophesy  the  coming 
judgment  upon  an  unrepentant  and  profitless  people. 

The  tree  evidently  had  been  planted  in  an  advantageous 
position,  sheltered  from  the  wind,  favored  by  moisture  and 
sunlight;  and  as  Jesus  sees  its  great  wealth  of  leaves  he 
looks  for  fruit,  even  though  the  season  for  figs  has  not  come ; 
but  when  he  finds  nothing  but  leaves,  he  declares  that 
henceforth  the  tree  never  shall  bear  fruit.  What  a 
mysterious  union  of  the  human  and  divine,  in  the  person 
of  Jesus,  is  here  revealed ;  hungry  on  his  morning  journey, 
disappointed  in  his  expectation  of  food,  yet  able  by  a  single 
word  to  render  a  tree  forever  fruitless,  and  predicting,  with 
divine  foreknowledge,  the  doom  of  a  nation!  What  a  pic- 
ture, also,  the  pretentious  foliage  presents  of  the  pride  and 
hypocrisy  and  faithlessness  of  Israel!  God  had  placed  his 
chosen  people  advantageously  among  the  nations  of  the 
world,  he  had  bestowed  upon  them  peculiar  spiritual  oppor- 
tunities and  religious  advantages;  and  when  the  Son  of 
God  visited  his  people  he  found  them  making  great  pro- 
fessions of  holiness,  boasting  their  superior  goodness,  and 


158  THE  PASSION  WEEK      Mark  11:  15-19 

maintaining  a  form  of  godliness;  but  beneath  all  the 
hypocrisy  and  pretense  he  could  find  no  fruit  of  righteous- 
ness. The  ministry  of  Jesus  was  just  concluding;  he  was 
about  to  be  rejected  by  the  people  who  had  been  especially 
prepared  for  his  coming,  and  he  caused  the  fig  tree  to 
wither  as  a  prophecy  of  the  approaching  judgment  of  God 
upon  the  fruitless,  unfaithful  nation. 

The  parable  was  fulfilled  in  the  experience  of  Israel; 
but  is  there  here  no  message  for  the  followers  of  Christ? 
Do  their  deeds  always  correspond  to  their  words  and  their 
professions;  are  they  continually  producing  fruits  of 
righteousness  proportionate  to  their  superior  spiritual 
privileges  and  advantages?  Those  who  claim  to  have  eter- 
nal life  are  expected  to  manifest  its  power. 

2.  Cleansing  the  Temple.  Ch.  11  :  15-19 
15  And  they  come  to  Jerusalem:  and  he  entered  into  the 
temple,  and  began  to  cast  out  them  that  sold  and  them 
that  bought  in  tiie  temple,  and  overthrew  the  tables  of  the 
moneychangers,  and  the  seats  of  them  that  sold  the  doves; 
16  and  he  would  not  suffer  that  any  man  should  carry  a  vessel 
through  the  temple.  17  And  he  taught,  and  said  unto  them, 
Is  it  not  written,  My  house  shall  be  called  a  house  of  prayer 
for  all  the  nations?  but  ye  have  made  it  a  den  of  robbers. 
18  And  the  chief  priests  and  the  scribes  heard  it,  and  sought 
how  they  might  destroy  him:  for  they  feared  him,  for  all  Sie 
multitude  was  astonished  at  his  teaching. 

19  And  every  evening  he  went  forth  out  of  the  city. 

The  abuse,  which  Jesus  here  rebukes,  had  arisen  from 
what  was  at  first  a  public  convenience,  namely,  the  sale  to 
pilgrims,  in  the  neighborhood  of  the  Temple,  of  sacrifices 
which  they  could  not  bring  from  their  distant  homes. 
Gradually  the  traffic  had  pressed  nearer,  until  the  mer- 
chants had  entered  the  Temple  area  and  were  desecrating 
the  sacred  courts  by  their  distracting  noise,  their  greed, 
their  extortion  and  fraud.  Once  before,  as  we  learn  from 
John,  Jesus  had  expelled  these  traders.  Each  instance 
supplies,  in  the  majestic  figure  of  our  Lord,  as  alone  he 
drives  before  him  a  crowd  of  offenders,  an  example  of  the 
power  of  conscious  right  and  justice  when  opposing  con- 
scious fault  and  guilt;   but  by  the  necessity  of  this  second 


Mark  11:  15-19  MONDAY  .159 

cleansing  of  the  Temple  we  are  reminded  how  little  per- 
manence there  is  to  a  reformation  caused  by  fear  and  not 
by  sorrow  for  sin  and  a  desire  for  holiness. 

In  both  instances  Jesus  is  really  calling  a  nation  to  re- 
pentance. His  solemn  rebuke  intimates  that  the  people 
are  forgetful  of  the  divine  presence,  they  are  indifferent  to 
the  divine  will.  To  profane  the  Temple  is  to  symbolize 
their  national  apostasy.  It  is  ever  true  that  our  attitude 
toward  the  house  of  God  and  the  worship  of  God  is  an 
index  to  our  spiritual  state;  it  is  also  true  that  the  supreme 
need  of  everyone  is  to  have  the  heart  made  right.  Thus 
Jesus  is  rebuking  not  merely  commercialism  in  religion, 
or  improprieties  in  worship,  but  all  formalism  and 
profanity  and  religious  indifference. 

Jesus,  furthermore,  by  his  deed  of  authority,  is  making 
a  claim.  He  is  presenting  himself  as  the  Messiah.  On 
the  previous  day  he  had  entered  the  city  in  royal  triumph, 
offering  himself  to  the  nation  as  their  Saviour  and  King; 
now  he  returns  to  the  Temple,  and  in  the  central  place 
of  the  capital  city,  by  a  symbolic  act  and  by  a  significant 
rebuke,  he  declares  himself  to  be  the  Lord  of  the  Temple 
and  one  with  the  God  for  whose  worship  he  is  so  divinely 
jealous. 

Quite  as  definitely  Jesus  is  giving  a  supreme  challenge 
to  the  priests  and  the  rulers  of  the  nation;  they  are  the 
ones  who  are  responsible  for  the  desecration  of  the  Temple; 
they  are  the  ones  who  are  profiting  most  by  the  profane 
traffic;  they  are  the  ones  who  have  made  the  court  of  the 
Gentiles  "a.  den  of  robbers"  when  God  had  designed  the 
whole  Temple  to  be  "a  house  of  prayer  for  all  the  nations." 
The  "chief  priests  and  the  scribes"  at  once  understand  all 
that  is  implied  by  the  act  and  rebuke  of  Jesus;  and,  now 
aroused  to  murderous  hate,  they  ''sought  how  they  might 
destroy  him."  They  watch  for  an  opportunity  for  some 
secret  attack;  they  see  his  immense  popularity;  "they 
feared  him,  for  all  the  multitude  was  astonished  at  his 
teaching."  However,  Jesus  does  not  expose  himself  need- 
lessly. Every  night  during  this  memorable  week,  both 
for  greater  safety  and  for  rest,  he  retires  to  the  home  he 
so  enjoyed  in  Bethany. 


160  THE  PASSION  WEEK     Mark  11:20-26 


C.     TUESDAY 

1.     The  Power  of  Faith.     Ch.  11  :  20-26 

20  And  as  they  passed  by  in  the  morning,  they  saw  the  fig 
tree  withered  away  from  the  roots.  21  And  Peter  calling  to 
remembrance  saith  unto  him,  Rabbi,  behold,  the  fig  tree 
which  thou  cursedst  is  withered  away.  22  And  Jesus 
answering  saith  unto  them,  Have  faith  in  God.  23  Verily  I 
say  unto  you,  Whosoever  shall  say  unto  this  moimtain,  Be 
thou  taken  up  and  cast  into  the  sea;  and  shall  not  doubt  in 
his  heart,  but  shall  believe  that  what  he  saith  cometh  to  pass; 
he  shall  have  it.  24  Therefore  I  say  unto  you.  All  things 
whatsoever  ye  pray  and  ask  for,  believe  that  ye  receive  them, 
and  ye  shall  have  them.  25  And  whensoever  ye  stand 
praying,  forgive,  if  ye  have  aught  against  any  one ;  that  your 
Father  also  who  is  in  heaven  may  forgive  you  your  trespasses. 

In  the  morning,  as  Jesus  and  his  disciples  are  returning 
from  Bethany  to  Jerusalem,  they  pass  the  fig  tree  which, 
by  its  showW  leaves  and  lack  of  fruit,  had  furnished  to  our 
Lord  a  parable  of  the  spiritual  state  of  the  Jewish  nation. 
Peter  expresses  his  surprise  at  seeing  the  miraculous  change 
which  has  been  wrought  by  the  word  of  Jesus;  for  the 
vigorous,  flourishing  tree  of  yesterday  is  now  shriveled 
and  withered  to  the  very  roots,  a  picture  of  the  coming 
doom  of  Israel.  Jesus  uses  the  occasion,  however,  to 
teach  his  followers  a  lesson  of  supreme  personal  importance. 
"Have  faith  in  God";  these  words,  spoken  by  the  Master, 
are  in  direct  answer  to  Peter's  astonishment.  They 
declare  that  the  marvel  is  explained  by  the  power  of  faith, 
and  the  disciples  are  encouraged  to  a  similar  trust  in  God. 
The  word  of  Jesus  had  wrought  the  miracle  because  of 
his  conscious  oneness  with  the  Father,  and  his  dependence 
upon  him.  It  is  intimated  that  like  results  will  issue  for 
his  followers,  if  they  really  trust  in  God.  Faith  can  remove 
even  mountains;  not  that  Jesus  or  his  disciples  encourage 
us  to  attempt  this  literal  act,  but  we  are  to  realize  that 
by  faith  we  can  do  things  otherwise  impossible.  The 
natural  expression  of  faith  is  prayer;  Jesus  therefore  adds, 
by  way  of  climax,  that  not  only  can  a  tree  be  withered,  not 


Mark  11 :  27-33  TUESDAY  161 

only  a  mountain  moved,  but  "all  things  whatsoever  ye  pray 
and  ask  for,  believe  that  ye  receive  them,  and  ye  shall  have 
them."  Of  course  there  are  conditions,  elsewhere  sug- 
gested, for  such  power  in  prayer.  Here,  in  addition  to 
faith,  Jesus  teaches  that  prayer  must  be  offered  in  the 
spirit  of  forgiving  charity:  "And  whensoever  ye  stand 
praying,  forgive,  .  .  ,  that  your  Father  also  who  is  in 
heaven  may  forgive  you."  The  negative  statement  of 
verse  twenty-six  is  omitted  by  the  best  manuscripts; 
but  the  paragraph  is  already  complete  in  stating  the  power 
of  prayer,  offered  in  faith  and  love. 

2.     The  Question  of  Authority.  Ch.  11:27-33 

27  And  they  come  again  to  Jerusalem :  and  as  he  was  walk- 
ing in  the  temple,  there  come  to  him  the  chief  priests,  and  the 
scribes,  and  the  elders ;  28  and  they  said  unto  him,  By  what 
authority  doest  thou  these  things?  or  who  gave  thee  this  au- 
thority to  do  these  things?  29  And  Jesus  said  unto  them,  I 
will  ask  of  you  one  question,  and  answer  me,  and  I  will  tell 
you  by  what  authority  I  do  these  things.  30  The  baptism 
of  John,  was  it  from  heaven,  or  from  men?  answer  me.  31 
And  they  reasoned  with  themselves,  saying.  If  we  shall  say, 
From  heaven;  he  will  say,  Why  then  did  ye  not  believe  him? 
32  But  should  we  say,  From  men — they  feared  the  people: 
for  all  verily  held  John  to  be  a  prophet.  33  And  they  an- 
swered Jesus  and  say.  We  know  not.  And  Jesus  saith  unto 
them,  Neither  tell  I  you  by  what  authority  I  do  these  things. 

As  Jesus  reaches  the  city  he  is  at  once  attacked  by  all  the 
Jewish  rulers  and  leaders.  They  challenge  him  to  state 
by  what  authority  he  is  acting  in  receiving  honors  as  the 
Messiah  or  in  driving  the  traders  from  the  Temple  as  on 
the  day  past.  Their  question  is  framed  with  subtle 
skill:  "By  what  authority  doest  thou  these  things?  or  who 
gave  thee  this  authority  to  do  these  things?"  They 
place  Jesus  in  a  dilemma;  if  he  claims  that  authority 
had  been  delegated  to  him,  then  he  may  be  accused  of 
disloyalty,  of  schism,  in  supplanting  the  recognized 
"authorities"of  the  Jewish  state;  if  he  claims  inherent, 
divine  authority,  as  one  with  God,  he  may  be  condemned 
for  blasphemy. 


162  THE  PASSION  WEEK      Mark  11:  27-33 

Jesus  silences  his  enemies  with  a  question  which  involves 
them  in  a  counterdilemma:  "The  baptism  of  John,  was 
it  from  heaven,  or  from  men?  answer  me."  They  can- 
not say  "from  heaven,"  for  they  had  rejected  John; 
they  do  not  dare  to  say,  "from  men,"  for  they  fear  the 
people  by  whom  John  was  regarded  as  a  prophet.  They 
try  to  escape  by  the  cowardly  reply,  "We  know  not." 
Agnosticism  is  usually  cowardly  and  deserving  of  little 
respect. 

Jesus  does  more  than  silence  them;  he  answers  them. 
His  question  is  no  irrelevant  riddle  by  which  he  meets  a 
difficulty  and  delays  the  necessity  of  a  reply.  He 
definitely  implies  that  the  authority  of  John  was  divine, 
and  that  his  own  authority  is  the  same;  but  as  they  were 
afraid  to  deny  the  divine  authority  of  John  they  are 
powerless  to  deny  that  of  Jesus;  and,  further,  if  they  had 
accepted  the  message  of  John,  they  would  be  prepared 
to  accept  Jesus.  It  is  true  that  if  we  are  afraid  to  accept 
the  logical  conclusions  of  our  doubts  and  denials,  we  never 
can  hope  to  discover  truth. 

Jesus,  further,  rebukes  his  enemies.  When  they  say, 
"We  know  not,"  Jesus  knows,  they  know,  the  crowd  knows, 
that  they  are  not  honest;  the  Lord  has  laid  bare  their 
hypocrisy;  he  has  made  it  perfectly  evident  that  the  real 
question  at  issue  is  not  authority  but  obedience.  The 
enemies  of  Jesus  pretend  that  they  want  to  know 
more  of  Jesus'  credentials;  they  really  want  to  discredit 
and  to  entrap  him.  The  modern  enemies  of  our  Lord 
declare  that  they  want  more  proofs,  more  evidence;  what 
they  really  lack  is  love  for  him  and  submission  to  his  will. 
Those  who  do  not  repent  when  John  preaches,  will  not 
believe  when  Jesus  offers  to  save.  The  world  needs  to-day 
not  more  proof  of  divine  authority  but  more  obedience 
to  the  revealed  will  of  God. 

Jesus  absolutely  discredited  his  enemies  in  the  sight  of 
the  people.  They  were  the  constituted  authorities  in  all 
matters  civil  and  religious,  and  yet  they  were  made  to 
confess  publicly  that  they  were  not  competent  to  judge  a 
clear,  familiar,  important  case  relating  to  religious  author- 
ity.    They  really  abdicated  their  position.     They,  there- 


Mark  12:  1-12  TUESDAY  163 

fore,  were  disqualified  to  pass  an  opinion  on  the  exactly 
parallel  case  of  the  authority  of  Jesus.  Jesus  had  defeated 
them  with  their  own  weapon.  No  wonder  that  subse- 
quently, when  on  trial  before  such  judges,  he  refused  to 
answer  them  a  word.  He  had  shown  their  incompetence, 
their  insincerity,  their  unbelief.  Honest  doubters  are 
deserving  of  sympathy;  but  professed  seekers  after  truth, 
who  are  unwilling  to  accept  the  consequences  of  belief, 
should  expect  to  receive  no  further  light.  An  increasing 
knowledge  of  divine  truth  is  conditioned  upon  humble 
submission,  of  the  heart  and  the  will,  to  what  already  has 
been  revealed. 

3.     The  Parable  of  the  Husbandmen.     Ch.  12  :  1-12 

1  And  he  began  to  speak  unto  them  in  parables.  A 
man  planted  a  vineyard,  and  set  a  hedge  about  it,  and  digged 
a  pit  for  the  winepress,  and  built  a  tower,  and  let  it  out  to 
husbandmen,  and  went  into  another  country.  2  And  at  the 
season  he  sent  to  the  husbandmen  a  servant,  that  he  might 
receive  from  the  husbandmen  of  the  fruits  of  the  vineyard. 
3  And  they  took  him,  and  beat  him,  and  sent  him  away 
empty.  4  And  again  he  sent  unto  them  another  servant; 
and  him  they  wounded  in  the  head,  and  handled  shamefully. 
S  And  he  sent  another;  and  him  they  killed:  and  many 
others;  beating  some,  and  killing  some.  6  He  had  yet 
one,  a  beloved  son:  he  sent  him  last  unto  them,  saying,  They 
will  reverence  my  son.  7  But  those  husbandmen  said  among 
themselves.  This  is  the  heir;  come,  let  us  kill  him,  and  the 
inheritance  shall  be  ours.  8  And  they  took  him,  and  killed 
him,  and  cast  him  forth  out  of  the  vineyard.  9  What  there- 
fore will  the  lord  of  the  vineyard  do?  he  will  come  and  destroy 
the  husbandmen,  and  will  give  the  vineyard  unto  others.  10 
Have  ye  not  read  even  this  scripture : 
The  stone  which  the  builders  rejected, 
The  same  was  made  the  head  of  the  comer; 

11  This  was  from  the  Lord, 

And  it  is  marvellous  in  our  eyes? 

12  And  they  sought  to  lay  hold  on  him;  and  they  feared  the 
multitude;  for  they  perceived  that  he  spake  the  parable 
against  them :  and  they  left  him,  and  went  away. 

The  rulers  have  attempted  to  entrap  and  to  discredit 
Jesus  by  a  subtle  question  concerning  his  authority;  by  a 


164  THE  PASSION  WEEK       Mark  12: 1-12 

skillful  counterquestion  and  a  refusal  to  submit  to  them 
his  claims,  he  silences  them,  he  exposes  their  treachery  and 
hypocrisy,  and  he  virtually  compels  them  to  renounce 
their  boasted  authority  as  religious  leaders.  He  does 
more:  by  a  simple  parable  he  fully  answers  their  question, 
he  claims  divine  authority,  and  he  boldly  charges  the 
rulers  with  unfaithfulness  to  God,  and  with  plotting  the 
murder  of  the  Son  of  God;  yet  his  statements  are  in  such 
a  form  that  the  rulers  are  disarmed  and  utterly  unable  to 
arrest  him,  to  attack  him,  or  even  to  accuse  him  of  fault. 
He  only  tells  them  a  little  story;  who  can  object  to  an 
anecdote?  He  speaks  of  a  man  who  owned  a  vineyard 
and  rented  it  on  shares  to  certain  cultivators.  The 
latter,  instead  of  giving  the  owner  his  due,  beat  and  out- 
raged and  killed  his  messengers  and  finally  murdered  his 
only  son;  but  the  lord  of  the  vineyard  was  to  return  and  to 
give  the  vineyard  to  others. 

Such  is  the  simple  parable;  and  its  meaning,  as  the 
enemies  of  our  Lord  perceive,  is  thinly  veiled.  A  vineyard 
was  the  Old  Testament  symbol  for  Israel ;  the  husbandmen 
were  the  rulers  to  whom  God  had  intrusted  the  spiritual 
care  of  his  people;  the  messengers  were  the  prophets, 
even  including  John  the  Baptist,  whom  the  rulers  of  Israel 
had  rejected  and  wounded  or  killed;  the  son  and  heir  was 
Jesus,  whom  the  chief  priests  and  elders  and  scribes  were 
now  conspiring  to  slay;  but  judgment  was  sure  to  come; 
these  faithless  keepers  of  the  vineyard  were  to  be  destroyed. 
Thus  solemnly  does  Jesus  arraign  his  enemies;  thus  clearly 
does  he  predict  his  death  at  their  hands;  but  he  closes  his 
parable  with  a  prophecy  of  his  certain  triumph;  death 
will  not  mean  defeat;  he  is  yet  to  be  Victor  and  King; 
as  the  Old  Testament  declared,  he  is  to  be  like  a  stone 
which  the  builders  rejected  but  which  is  to  be  made  the 
headstone  of  the  corner,  holding  the  place  of  chief  dignity 
and  power.  Thus  marvelously  does  Jesus  reveal  his  divine 
foreknowledge,  thus  definitely  does  he  claim  to  be  superior 
to  all  prophets  as  the  very  Son  of  God;  thus,  too,  does  he 
declare  the  solemn  responsibility  of  religious  leadership; 
thus  does  he  warn  men  of  the  dread  danger  of  rejecting  his 
claims. 


Mark  12:  13-17  TUESDAY  165 

4.     The  Question  of  Paying  Tribute.     Ch.  12  :  13-17 

13  And  they  send  unto  him  certain  of  the  Pharisees  and  of 
the  Herodians,  that  they  might  catch  him  in  talk.  14  And 
when  they  were  come,  they  say  unto  him,  Teacher,  we  know 
that  thou  art  true,  and  carest  not  for  any  one;  for  thou  re- 
gardest  not  the  person  of  men,  but  of  a  truth  teachest  the  way 
of  God:  Is  it  lawful  to  give  tribute  unto  Caesar, or  not?  IS 
Shall  we  give,  or  shall  we  not  give?  But  he,  knowing  their 
hypocrisy,  said  unto  them.  Why  make  ye  trial  of  me?  bring  me 
a  denarius,  that  I  may  see  it.  16  And  they  brought  it.  And 
he  saith  unto  them,  Whose  is  this  image  and  superscription? 
And  they  said  unto  him,  Caesar's.  17  And  Jesus  said  unto 
them.  Render  unto  Caesar  the  things  that  are  Caesar's,  and 
unto  God  the  things  that  are  God's.  And  they  marvelled 
greatly  at  him. 

Early  in  this  memorable  day  of  public  teaching,  Jesus 
has  been  attacked  by  the  elders  and  chief  priests  and 
scribes;  but  he  has  defeated  them,  exposed  them  to 
ridicule,  and  indicted  them  as  apostates  and  murderers. 
In  their  furious  hate  they  would  have  him  killed  at  once; 
but  they  fear  the  multitudes  with  whom  Jesus  is  so 
popular.  To  compass  his  death,  therefore,  they  must  first 
discredit  him  with  the  people;  they  must  entangle  him 
in  his  teaching.  Thus  to  entrap  him,  they  now  return  with 
a  series  of  three  crafty  questions;  but  Jesus  evades  each 
snare,  he  answers  each  question  fairly  and  completely,  and 
then  asks  a  question  by  which  his  enemies  are  finally 
silenced.  x 

The  first  question  relates  to  the  payment  of  tribute  to 
the  Roman  Government.  The  more  conservative  Jews 
held  that  God  was  the  Ruler  of  Israel  and  that  it  was 
possibly  wrong  to  pay  taxes  to  support  a  heathen  state. 
The  more  liberal  party  sided  with  the  Herods,  who  owed 
their  power  to  Rome.  Therefore  the  enemies  of  Jesus 
send  to  him  representatives  of  both  parties,  Pharisees  and 
Herodians,  so  that  if  he  avoids  offending  one  party  he 
will  displease  the  other.  They  approach  Jesus  with  the 
flattering  assurance  that  he  is  so  truthful  and  courageous 
that  he  will  not  hesitate  to  express  his  true  convictions; 
and  then  they  propose  their  artful  question,  'Ts  it  lawful 


166  THE  PASSION  WEEK     Mark  12:  18-21 

to  give  tribute  unto  Csesar,  or  not?"  Shall  Jesus  say, 
"Yes"?  Then  he  will  cease  to  be  a  popular  idol,  for  the 
people  loath  the  hateful  oppression  of  Rome.  Shall 
Jesus  say,  "No"?  Then  his  enemies  will  hurry  him  away 
to  the  Roman  governor  and  the  cross,  as  a  traitor  and  a 
rebel.  The  dilemma  seems  complete;  yet  Jesus  not  only 
escapes  the  snare,  but,  in  his  reply,  he  enunciates  a  law  for 
all  time:  "Render  unto  Caesar  the  things  that  are  Caesar's, 
and  unto  God  the  things  that  are  God's." 

To  make  plain  his  meaning,  Jesus  first  calls  for  a  Roman 
coin,  and  asks  whose  image  and  superscription  it  bears. 
They,  of  course,  reply,  "Caesar's."  Jesus  therefore 
insists  that  if  they  accept  the  coins  of  Csesar  they  must 
pay  taxes  to  Caesar.  That  is,  if  one  accepts  the  protection 
of  a  government,  and  the  privileges  provided  by  a  govern- 
ment, then  one  is  under  obligation  to  support  that  govern- 
ment. Christianity  never  should  be  identified  with  any 
political  party  or  social  theory,  but  Christians  ever  should 
take  their  stand  for  loyalty,  for  order,  and  for  law. 

It  is  not  the  whole  of  life,  however,  to  "render  unto 
Caesar  the  things  that  are  Caesar's";  one  must  also  "render 
unto  God  the  things  that  are  God's."  The  latter  higher 
allegiance  includes  the  former.  The  enemies  of  Jesus 
suggested  a  conflict  of  duties;  he  showed  that  there  was 
perfect  harmony.  He  intimated,  however,  that  there  was 
danger  of  forgetting  God,  and  our  obligations  to  him  of 
trust,  service,  worship,  love.  The  true  basis  for  citizen- 
ship is  devotion  to  God,  and  no  political  theory  or  party 
allegiance  can  be  taken  as  a  substitute  for  loyalty  to  him. 
The  enemies  of  Jesus  were  answered,  and  rebuked,  and  his 
followers  were  given  guidance  for  all  the  coming  years. 

5.     The  Question  of  Resurrection.     Ch.  12:  18-27 

18  And  there  come  unto  him  Sadducees,  who  say  that  there 
is  no  resurrection;  and  they  asked  him,  saying,  19  Teacher, 
Moses  wrote  unto  us.  If  a  man's  brother  die,  and  leave  a  wife 
behind  him,  and  leave  no  child,  that  his  brother  should 
take  his  wife,  and  raise  up  seed  unto  his  brother.  20  There 
were  seven  brethren :  and  the  first  took  a  wife,  and  dying  left 
no  seed;    21  and  the  second  took  her,  and  died,  leaving 


Mark  12: 22-27  TUESDAY  167 

no  seed  behind  him;  and  the  third  likewise:  22  and  the  seven 
left  no  seed.  Last  of  all  the  woman  also  died.  23  In  the 
resurrection  whose  wife  shall  she  be  of  them?  for  the  seven 
had  her  to  wife.  24  Jesus  said  unto  them,  Is  it  not  for  this 
cause  that  ye  err,  that  ye  know  not  the  scriptures,  nor  tiie 
power  of  God?  25  For  when  they  shall  rise  from  {he  dead, 
they  neither  marry,  nor  are  given  in  marriage;  but  are  as 
angels  in  heaven.  26  But  as  touching  the  dead,  that  they 
are  raised ;  have  ye  not  read  in  the  book  of  Moses,  in  the  place 
concerning  the  Bush,  how  God  spake  unto  him,  saying,  I  am 
the  God  of  Abraham,  and  the  God  of  Isaac,  and  the  God  of 
Jacob?  27  He  is  not  the  God  of  the  dead,  but  of  the  living: 
ye  do  greatly  err. 

Jesus  defeated  the  Pharisees  and  the  Herodians.  He 
is  now  attacked  by  the  Sadducees,  who  were  the  priestly, 
and  most  powerful,  party  among  the  Jews.  They 
questioned  the  immortality  of  the  soul,  and  believed 
neither  in  angels  nor  in  spirits ;  they  represented  the  modern 
materialists.  It  is  to  be  noted,  however,  that  the  question 
with  which  they  approach  Jesus  is  not  in  reference  to 
immortality  but  to  the  resurrection  of  the  body.  They 
propose  the  case  of  a  woman,  married  successively  to 
seven  brothers  from  each  of  whom  she  was  separated  by 
death,  and  they  ask,  'Tn  the  resurrection,  whose  wife  shall 
she  be  of  them?"  They  hope  that  Jesus  will  either 
den}^  the  orthodox  belief  as  to  the  resurrection  or  make 
some  statement  which  will  contradict  the  law  of  Moses 
which  made  the  successive  marriages  lawful.  The  reply 
of  Jesus  is  one  which  is  applicable  to  many  modern 
skeptics:  "Ye  know  not  the  scriptures,  nor  the  power  of 
God."  This  twofold  ignorance  caused  them  to  imagine  a 
contradiction  which  really  did  not  exist.  First,  as  to  "the 
power  of  God":  he  is  able  to  provide  a  life  in  which  there 
is  no  death,  or  birth,  or  marriage,  but  where  relations 
are  even  higher  than  the  most  blessed  relationship  of  earth. 
Such  an  existence,  with  its  higher  laws,  is  consistent  with 
the  facts  and  laws  of  our  present  life.  Secondly,  as  to 
"the  scriptures":  what  do  they  declare  that  God  has 
promised  to  do?  Jesus  answers  this  question  by  quoting 
from  the  very  system  of  law  to  which  the  Sadducees  have 
referred,  'T  am  the  God  of  Abraham,  and  the  God  of  Isaac, 


168  THE  PASSION  WEEK     Mark  12:  28-34 

and  the  God  of  Jacob,"  and  then  he  adds,  "he  is  not  the 
God  of  the  dead,  but  of  the  Hving."  He  means  to  estab- 
lish the  fact  of  the  continued  existence  of  the  dead;  yet 
not  merely  this,  but  to  prove  the  resurrection  of  the  dead. 
The  latter  is  the  question  at  issue.  Life,  as  used  by  our 
Lord,  indicated  normal  life,  not  that  of  a  disembodied  soul, 
but  of  an  immortal  soul  clothed  with  a  deathless  body. 
"The  living"  are  therefore  the  risen.  The  confident 
expectation  of  such  a  future  state  is  based  on  our  relation 
to  God.  If  he  is  truly  our  God,  and  we  are  his  people,  the 
triumph  of  death  is  not  real  and  permanent,  but  will  be 
ended  by  the  glory  of  a  resurrection  from  the  dead.  Many 
beliefs  which  men  scout  because  they  seem  to  contradict 
known  laws  of  science  will  some  day  be  explained  by  the 
discovery  of  higher  laws.  It  is  for  us  to  ask  what  has  been 
written,  and  then  to  believe  in  the  power  of  God  to  per- 
form. 

6.    The  Question  as  to  the  Great  Commandment.     Ch.  12  :  28-34 

28  And  one  of  the  scribes  came,  and  heard  them  ques- 
tioning together,  and  knowing  that  he  had  answered  them 
well,  asked  him.  What  commandment  is  the  first  of  all? 
29  Jesus  answered,  The  first  is.  Hear,  O  Israel;  The  Lord 
our  God,  the  Lord  is  one:  30  and  thou  shalt  love  the  Lord 
tiiy  God  with  all  thy  heart,  and  with  all  thy  soul,  and  with  all 
thy  mind,  and  with  all  thy  strength.  31  The  second  is  this. 
Thou  shalt  love  thy  neighbor  as  lliyself .  There  is  none  other 
commandment  greater  than  these.  32  And  the  scribe  said 
unto  him,  Of  a  truth,  Teacher,  thou  hast  well  said  that  he  is 
one;  and  there  is  none  other  but  he:  33  and  to  love  him 
with  all  the  heart,  and  with  all  the  understanding,  and  with  all 
the  strength,  and  to  love  his  neighbor  as  himself,  is  much 
more  than  aU  whole  burnt  offerings  and  sacrifices.  34  And 
when  Jesus  saw  that  he  answered  discreetly,  he  said  unto 
him,  Thou  art  not  far  from  the  kingdom  of  God.  And  no  man 
after  that  durst  ask  him  any  question. 

The  third  question  addressed  to  our  Lord,  embodies  a 
familiar  problem  which  the  scribes  liked  to  discuss,  namely, 
as  to  which  among  the  Commandments  is  the  most 
important.  Their  code  of  morality  was  most  complex, 
and  consisted  in  an  infinite  number  of  minute  require- 


Mark  12: 35-37  TUESDAY  169 

ments  and  regulations.  The  reply  of  Jesus  is  startling 
in  its  insight  and  its  simplicity;  he  declares  that  the  whole 
duty  of  man,  the  full  sum  of  moral  obligation,  the  essence 
of  all  divine  law,  is  embodied  and  expressed  in  one  word, 
love.  This  love  must  be  exercised  in  two  directions, 
first  toward  God,  and  secondly  toward  men.  All  the  Ten 
Commandments  and  all  other  divine  requirements  are 
but  expressions  of  this  one  supreme  principle.  "The  first 
commandment"  therefore  is  love  to  God;  this  Is  the  ful- 
fillment of  the  "first  table  of  the  law";  but  "the  second" 
is  inseparable  from  it;  it  comprehends  the  rest  of  the 
commandments,  as  it  requires  love  for  men.  What  must 
have  startled  the  hearers  was  the  fact  that  both  "these 
two  commandments"  are  quoted  from  the  Old  Testa- 
ment, and  the  first  was  so  familiar  that  it  was  repeated 
twice  daily  by  all  Jews.  So  simple  and  so  unquestioned 
is  the  principle  of  love,  into  which  all  moral  problems  can 
be  resolved,  by  which  all  moral  obligations  can  be  com- 
prehended. 

7.     The  Question  of  Christ.     Ch.  12  :  35-37 

35  And  Jesus  answered  and  said,  as  he  taught  in  the 
temple,  How  say  the  scribes  that  the  Christ  is  the  son  of 
David?     36  David  himself  said  in  the  Holy  Spirit, 

The  Lord  said  unto  my  Lord, 

Sit  thou  on  my  right  hand. 

Till  I  make  thine  enemies  the  footstool  of  thy  feet. 
37  David  himself  calleth  him  Lord;    and  whence  is  he  his 
son?     And  the  common  people  heard  him  gladly. 

Three  questions  have  been  asked  to  entangle  Jesus  and  to 
discredit  him  with  the  people;  his  answers  not  only 
foil  his  enemies  but  declare  universal  principles  for  the 
guidance  of  his  followers.  The  first  relates  to  political 
and  civic  duties,  the  second  concerns  natural  and  physical 
laws,  the  third  is  in  the  realm  of  morals  and  ethics.  Now 
Jesus  proposes  a  counterquestion;  it  embodies  the  supreme 
problem  in  the  sphere  of  philosophy  and  religion.  The 
question  concerns  the  person  of  Christ ;  is  he  to  be  regarded 
as  man  or  God,  or  as  at  once  God  and  man?  Where  is 
Christ  to  be  placed  in  the  scale  of  being?     Or,  as  Jesus 


170  THE  PASSION  WEEK     Mark  12:  38-40 

voiced  the  problem,  how  could  David  speak  of  the  coming 
Messiah  as  both  his  son  and  his  Lord?  There  was  but  one 
answer;  there  can  be  but  one:  Christ  is  both  human  and 
divine,  he  is  the  son  of  David  and  also  the  Son  of  God. 
The  incarnation  is  the  only  solution  of  our  most  serious 
difificulties  in  the  sphere  of  religious  belief.  Jesus  has 
absolutely  defeated  and  silenced  his  enemies;  and  he 
concludes  the  long  controversy  by  this  expression  of  his 
supreme  claim  to  be  the  Christ  of  whom  David  had 
prophesied. 

8.    Warning  Against  the  Scribes.     Ch.  12  :  38-40 

38  And  in  his  teaching  he  said,  Beware  of  the  scribes,  who 
desire  to  walk  in  long  robes,  and  to  have  salutations  in  the 
marketplaces,  39  and  chief  seats  in  the  syiiagogues,  and 
chief  places  at  feasts:  40  they  that  devour  widows'  houses, 
and  for  a  pretence  make  long  prayers;  these  shall  receive 
greater  condemnation. 

As  the  long,  last  day  of  public  teaching  draws  to  its 
close,  it  is  not  strange  that  Jesus  turns  to  warn  the  people 
against  his  enemies  who  have  been  seeking  to  ensnare 
him  and  are  determined  to  kill  him.  These  murderous 
scribes  and  Pharisees  were  the  religious  leaders  and  teach- 
ers of  the  day;  and  yet  upon  them  Jesus  is  compelled  to 
pronounce  the  most  stern  condemnation.  His  words  are 
given  at  length  by  Matthew.  In  the  account  by  Mark  we 
find  only  a  few  brief  sentences  which  sketch  three  principal 
features  of  these  foes  of  our  Lord.  The  first  is  their 
ambition  for  display  and  position  and  flattery,  the  second 
is  their  cruel  avarice,  and  the  third  their  shameful  hypoc- 
risy. It  has  always  been  remarked  that  the  most  bitter 
denunciations  of  Jesus  are  addressed  to  the  men  whose 
outward  lives  were  respectable  and  whose  religious  pro- 
fessions were  the  loudest.  This  does  not  mean  that  open 
vice  and  flagrant  sin  are  better  than  selfish  and  proud 
morality;  but  it  does  remind  us  that  greater  religious  and 
spiritual  light  involves  larger  responsibility,  and  that 
hypocrisy  and  pretense  are  especially  condemned  by  the 
teachings  of  our  Lord. 


Mark  12:41-44;  13:1-7    TUESDAY  171 

9.     The  Widow's  Mites.     Ch.  12  :  41-44 

41  And  he  sat  down  over  against  the  treasury,  and  beheld 
how  the  multitude  cast  money  into  the  treasury :  and  many 
that  were  rich  cast  in  much.  42  And  there  came  a  poor 
widow,  and  she  cast  in  two  mites,  which  made  a  farthing.  43 
And  he  called  unto  him  his  disciples,  and  said  unto  them, 
Verily  I  say  unto  you.  This  poor  widow  cast  in  more  than  all 
they  that  are  casting  into  the  treasury:  44  for  they  all  did 
cast  in  of  their  superfluity;  but  she  of  her  want  did  cast  in  all 
that  she  had,  even  all  her  living. 

What  a  contrast  this  charming  sketch  supplies  to  the 
picture  of  the  Pharisees,  which  Jesus  has  just  drawn!  In 
the  eyes  of  the  world  the  service  of  the  poor  widow  was 
meager  and  worthless,  and  the  gifts  of  the  hypocrites 
were  costly  and  great;  but  in  the  eyes  of  the  Lord  these 
offerings  were  comparatively  worthless  and  she  had  given 
more  than  they  all.  As  a  matter  of  fact  she  had  given  but 
two  small  coins,  worth  less  than  half  a  cent ;  but  they  were 
all  she  had  and  she  gave  them  both.  With  this  scene  in 
mind  we  should  be  careful  not  to  call  our  offerings  "mites," 
unless  they  are  all  that  we  possess;  we  should  be  encour- 
aged, however,  to  know  that  our  Lord  looks  upon  the  heart 
and  estimates  the  gift  by  the  motive  and  the  love  and  the 
sacrifice  involved;  above  all,  we  should  be  reminded  that 
we  can  best  measure  our  offeri  ngs  not  by  what  we  give  but 
by  how  much  we  keep.  The  influence  of  this  woman  is 
still  moving  multitudes  toward  the  treasury  of  the  Lord. 

10.     The  Coming  of  Christ.     Ch.  13 

1  And  as  he  went  forth  out  of  the  temple,  one  of  his  dis- 
ciples saith  unto  him,  Teacher,  behold,  what  manner  of  stones 
and  what  manner  of  buildings!  2  And  Jesus  said  unto  him, 
Seest  thou  these  great  buUdings?  there  shall  not  be  left 
here  one  stone  upon  another,  which  shall  not  be  thrown  down. 

3  And  as  he  sat  on  the  mount  of  Olives  over  against  the 
temple,  Peter  and  James  and  John  and  Andrew  asked  hitn 
privately,  4  Tell  us,  when  shall  these  things  be?  and  what 
shall  be  the  sign  when  these  things  are  all  about  to  be  accom- 
plished? 5  And  Jesus  began  to  say  unto  them,  Take  heed 
that  no  man  lead  you  astray.  6  Many'shall  come  in  my  name, 
saying,  lam /ze;  and  shall  lead  many  astray.     7  And  when  ye 


172  THE  PASSION  WEEK       Mark  13: 8-27 

shall  hear  of  wars  and  rumors  of  wars,  be  not  troubled :  these 
things  must  needs  come  to  pass;  but  the  end  is  not  yet.  8 
For  nation  shall  rise  against  nation,  and  kingdom  against 
kingdom;  there  shall  be  earthquakes  in  divers  places;  there 
shall  be  famines:   these  things  are  the  beginning  of  travail. 

9  But  take  ye  heed  to  yourselves :  for  they  shall  deliver  you 
up  to  councils;  and  in  synagogues  shall  ye  be  beaten;  and 
before  governors  and  kings  shall  ye  stand  for  my  sake,  for  a 
testimony  unto  them.  10  And  the  gospel  must  first  be 
preached  unto  all  the  nations.  11  And  when  they  lead  you 
to  judgment^  and  deUver  you  up,  be  not  anxious  beforehand 
what  ye  shall  speak:  but  whatsoever  shall  be  given  you  in 
that  hour,  that  speak  ye ;  for  it  is  not  ye  that  speak,  but  the 
Holy  Spirit.  12  And  brother  shall  deUver  up  brother  to 
death,  and  the  father  his  child;  and  children  shall  rise  up 
against  parents,  and  cause  them  to  be  put  to  death.  13  And 
ye  shall  be  hated  of  all  men  for  my  name's  sake :  but  he  that 
endureth  to  the  end,  the  same  shall  be  saved. 

14  But  when  ye  see  the  abomination  of  desolation  standing 
where  he  ought  not  (let  him  that  readeth  understand),  then 
let  them  that  are  in  Judaea  flee  unto  the  mountains:  15  and 
let  him  that  is  on  the  housetop  not  go  down,  nor  enter  in,  to 
take  anything  out  of  his  house:  16  and  let  him  that  is  in  the 
field  not  return  back  to  take  his  cloak.  17  But  woe  unto 
them  that  are  with  child  and  to  them  that  give  suck  in  those 
days!  18  And  pray  ye  that  it  be  not  in  the  winter.  19  For 
those  days  shall  be  tribulation,  such  as  there  hath  not  been 
the  like  from  the  beginning  of  the  creation  which  God  created 
imtil  now,  and  never  shall  be.  20  And  except  the  Lord  had 
shortened  the  days,  no  flesh  would  have  been  saved;  but 
for  the  elect's  sake,  whom  he  chose,  he  shortened  the  days. 
21  And  then  if  any  man  shall  say  unto  you,  Lo,  here  is  the 
Chnst;  or,  Lo,  there;  beheve  it  not:  22  for  there  shall  arise 
false  Christs  and  false  prophets,  and  shall  show  signs  and 
wonders,  that  they  may  lead  astray,  if  possible,  the  elect.  23 
But  take  ye  heed:  behold,  I  have  told  you  all  tilings  before- 
hand. 

24  But  in  those  days,  after  that  tribulation,  the  sun  shall  be 
darkened,  and  the  moon  shall  not  give  her  light,  25  and  the 
stars  shall  be  falling  from  heaven,  and  the  powers  that  are 
in  the  heavens  shall  be  shaken.  26  And  then  shall  they  see 
the  Son  of  man  coming  in  clouds  with  great  power  and  glory. 
27  And  then  shall  he  send  forth  the  angels,  and  shall  gather 
together  his  elect  from  the  four  winds,  from  the  uttermost 
part  of  the  earth  to  the  uttermost  part  of  heaven. 


Mark  13: 28-37  TUESDAY  173 

28  Now  from  the  fig  tree  learn  her  parable:  when  her 
branch  is  now  become  tender,  and  putteth  forth  its  leaves,  ye 
know  that  the  stmimer  is  nigh ;  29  even  so  ye  also,  when  ye 
see  these  things  coming  to  pass,  know  ye  that  he  is  nigh, 
even  at  the  doors.  30  Verily  I  say  unto  you.  This  generation 
shall  not  pass  away,  tmtil  all  these  things  be  accomplished. 
31  Heaven  and  earth  shall  pass  away:  but  my  words  shall 
not  pass  away.  32  But  of  that  day  or  that  hour  knoweth  no 
one,  not  even  the  angels  in  heaven,  neither  the  Son,  but  the 
Father. 

33  Take  ye  heed,  watch  and  pray:  forye  know  not  when  the 
time  is.  34  It  is  as  when  a  man,  sojourning  in  another 
country,  having  left  his  house,  and  given  authority  to  his 
servants,  to  each  one  his  work,  commanded  also  the  porter  to 
watch.  35  Watch  therefore:  for  ye  know  not  when  the  lord 
of  the  house  cometh,  whether  at  even,  or  at  midnight,  or  at 
cockcrowing,  or  in  ihe  morning;  36  lest  coming  suddenly 
he  find  you  sleeping.  37  And  what  I  say  unto  you  I  say  imto 
all,  Watch. 

When  Jesus  delivers  his  memorable  discourse  concern- 
ing the  destruction  of  Jerusalem  and  his  glorious  return, 
he  is  seated  with  his  disciples  on  the  Mount  of  Olives. 
He  has  just  left  the  Temple  for  the  last  time,  and  as  they 
are  passing  through  its  courts,  the  disciples  draw  his 
attention  to  the  superb  beauty  and  splendor  of  its  buildings; 
and  Jesus  surprises  them  by  his  reply,  "There  shall 
not  be  left  here  one  stone  upon  another,  which  shall  not 
be  thrown  down."  A  little  later,  as  they  pause  to  rest 
on  the  western  slope  of  the  mountains,  on  their  way  to 
Bethany,  four  of  the  disciples  come  to  Jesus  with  the 
request,  "Tell  us,  when  shall  these  things  be?  and  what 
shall  be  the  sign  when  these  things  are  all  about  to  be 
accomplished?" 

Jesus  takes  occasion  to  predict  not  only  the  destruction 
of  Jerusalem  but  also  his  personal,  future  return,  of  which 
the  former  event  is  to  be  a  "sign"  and  a  symbol.  Many 
of  the  difficulties  in  this  discourse  disappear  when  we 
remember  that  our  Lord  is  here  describing  not  one  event 
but  two.  He  is  prophesying  the  literal  overthrow  of  the 
holy  city  by  the  armies  of  Rome,  but  he  is  using  the 
colors  of  this  tragic  scene  to  paint  the  picture  of  his 


174  THE  PASSION  WEEK  Mark,  ch.  13 

own  coming  in  glory.  So  interwoven  are  these  two 
series  of  predictions  that  great  care  must  be  exercised  in 
determining  which  details  should  be  assigned  to  each  one, 
and  generous  allowance  must  be  made  for  honest  differ- 
ences of  opinion  in  interpreting  passages  involving  analogy, 
and  clothed  in  language  which  is  frequently  figurative.  It 
seems  quite  evident  that  while  the  destruction  of  Jerusalem 
was  the  starting  point  of  the  address,  both  events  are  in 
mind  during  the  first  twenty-three  verses,  and  that  the 
closing  section  deals  more  particularly  with  the  return  of 
our  Lord. 

In  the  successive  paragraphs  the  order  of  thought  seems 
to  be:  (1)  The  present  age  and  the  preaching  of  the 
gospel;  (2)  The  great  tribulation;  (3)  The  "signs"  and  the 
personal  appearing  of  Christ;  (4)  The  warning  to  watch- 
fulness. 

(1)  As  Jesus  passes  in  prophetic  review  the  entire  age 
between  his  crucifixion  and  his  return,  he  warns  his 
disciples  against  false  Christs  who  may  appear,  vs.  5,  6, 
and  against  the  common  temptation  to  regard  any  particu- 
lar war  or  calamity  as  a  special  sign  of  his  return;  for 
wars  and  earthquakes  and  famines  will  be  the  natural 
order  of  events  in  this  present  age;  even  though  they  grow 
increasingly  severe  they  are  "the  beginning  of  travail," 
the  prophecies  of  a  better  age  to  come,  the  birth  pangs  of 
a  new  dispensation,  the  necessary  precursors  of  "the 
regeneration,"  of  "the  restitution  of  all  things,"  of  the 
perfected  Kingdom  of  God  upon  earth.     Vs.  7,  8. 

The  followers  of  Christ  are  to  expect  persecution  and 
hardship;  they  will  be  not  only  opposed  by  civil  rulers, 
but  hunted  and  hated  and  killed  by  their  nearest  rela- 
tives. Their  continual  and  supreme  duty,  however, 
is  to  preach  the  gospel  "unto  all  the  nations."  In  this 
public  testimony  the  Holy  Spirit  will  give  them  wisdom 
and  strength.  Their  unfailing  fidelity  will  be  recompensed 
in  an  eternal  salvation.     Vs.  9-13. 

(2)  The  great  tribulation  which  is  to  precede  the  coming 
of  Christ  develops  out  of  the  continual  oppositions  and 
persecutions  of  the  present  age,  and  is  their  climax  and 
consummation.     This  event  is  painted  so  vividly,  in  colors 


Mark,  ch.  13  TUESDAY  175 

borrowed  from  the  destruction  of  Jerusalem  by  Titus,  that 
it  is  dangerous  to  insist  just  how  far  the  analogy  between 
the  two  events  is  to  be  pressed.  "The  abomination  of 
desolation,"  here  described  as  a  person,  and  supposed  by 
many  to  refer  to  the  Roman  emperor,  represented  by 
his  army  or  his  royal  standards,  is  to  have  as  an  anti- 
type a  "man  of  sin,"  under  whom  there  is  to  be  a  period  of 
suffering  such  as  the  world  has  never  seen,  and  were  it  not 
for  the  divine  intervention,  which  has  been  determined, 
it  would  appear  that  none  could  survive  this  reign  of 
savagery  and  horror.  As  men  yearn  for  escape  and 
deliverance  they  will  be  misled  easily  by  the  many  false 
Christs  and  false  prophets  who  will  appear.  For  all  this, 
how^ever,  true  Christians  will  be  prepared  by  these  proph- 
ecies which  have  been  given  to  them  by  their  Lord. 
Vs.     14-23. 

(3)  The  "signs,"  which,  in  the  invariable  order  of 
prophecy,  immediately  follow  the  "Great  Tribulation" 
and  directly  precede  the  personal  return  of  Christ,  are 
described  in  figures  as  mysterious  as  they  are  impressive: 
"The  sun  shall  be  darkened,  and  the  moon  shall  not  give 
her  light,  and  the  stars  shall  be  falling  from  heaven,  and  the 
powers  that  are  in  the  heavens  shall  be  shaken."  Then 
occurs  the  event  toward  which  all  the  ages  are  moving, 
for  which  the  poor  world  is  waiting,  by  which  the  work  of 
the  Church  will  be  crowned  and  her  hopes  fulfilled,  namely, 
the  personal  glorious  appearing  of  the  crucified,  risen, 
ascended  Lord.  "Then  shall  they  see  the  Son  of  man 
coming  in  clouds  with  great  power  and  glory."  Then  will 
he  gather  and  reward  his  persecuted,  suffering,  faithful 
servants  "from  the  uttermost  part  of  the  earth  to  the  utter- 
most part  of  heaven."     Vs.  24-27. 

(4)  With  this  event  in  view,  our  Lord  urges  upon  his 
disciples  a  spirit  of  watchfulness.  Of  course  there  will 
be  "signs"  immediately  before  his  return,  just  as  the 
budding  of  a  tree  indicates  the  approach  of  summer;  the 
destruction  of  Jerusalem,  the  great  type  of  the  ending  age, 
will  occur,  he  declares,  while  the  present  generation  is 
living.  His  words,  however,  "shall  not  pass  away"; 
all  these  predictions  will  be  fulfilled.     The  exact  time  of 


176  THE  PASSION  WEEK         Mark,  ch.  13 

his  return  is  unknown.     Of  that  he,  who  became  man,  and 
humbled  and  "emptied  himself,"  is  voluntarily  ignorant. 

Watchfulness,  therefore,  does  not  consist  in  idle  specu- 
lations as  to  the  time  of  the  advent,  not  in  presumptuous 
setting  of  dates  which  God  has  never  revealed,  not  in 
neglect  of  duty.  It  is  expressed,  rather,  in  absolute 
fidelity  to  our  daily  tasks.  We  are  to  be  like  servants, 
whose  Master  has  gone  to  another  country,  but  has  given 
to  each  one  his  work.  We  are  to  be  so  wakeful,  so  diligent 
in  our  several  places,  so  concerned  that  the  gospel  shall 
be  preached  unto  all  nations,  that  we  shall  have  no  ground 
for  fear  or  for  regret  when  we  learn  that  our  returning  Lord 
is  near. 


Mark  14: 1-11  WEDNESDAY  177 


D.     WEDNESDAY 
Conspiracy,     Devotion,  Treachery.     Ch.  14  :  1-11 

1  Now  after  two  days  was  the  feast  o/the  passover  and  the 
unleavened  bread:  and  the  chief  priests  and  the  scribes 
sought  how  they  might  take  him  with  subtlety,  and  kill  him: 
2  for  they  said,  Not  during  the  feast,  lest  haply  there  shall  be 
a  tumult  of  the  people. 

3  And  while  he  was  in  Bethany  in  the  house  of  Simon  the 
leper,  as  he  sat  at  meat,  there  came  a  woman  having 
an  alabaster  cruse  of  ointment  of  pure  nard  very  costly; 
and  she  brake  the  cruse,  and  poured  it  over  his  head. 
4  But  there  were  some  that  had  indignation  among  them- 
selves, saying^  To  what  piupose  hath  tJ^is  waste  of  lie  oint- 
ment been  made?  5  For  this  ointment  might  have  been  sold 
for  above  three  hundred  shillings,  and  given  to  the  poor.  And 
they  murmured  against  her.  6  But  Jesus  said.  Let  her  alone ; 
why  trouble  ye  her?  she  hath  wrought  a  good  work  on  me. 
7  For  ye  have  the  poor  always  with  you,  and  whensoever  ye 
will  ye  can  do  them  good:  but  me  ye  have  not  always.  8 
She  hath  done  what  she  could;  she  hath  anointed  my  body 
beforehand  for  the  burying.  9  And  verily  I  say  imto  you, 
Wheresoever  the  gospel  shall  be  preached  throughout  the 
whole  world,  that  also  which  this  woman  hath  done  shall  be 
spoken  of  for  a  memorial  of  her. 

10  And  Judas  Iscariot,  he  that  was  one  of  the  twelve,  went 
away  unto  the  chief  priests,  that  he  might  deliver  him  unto 
them.  11  And  they,  when  they  heard  it,  were  glad,  and 
promised  to  give  him  money.  And  he  sought  how  he  might 
conveniently  deliver  him  unto  them. 

The  anointing  of  Jesus  by  Mary  may  have  occurred 
earlier  in  the  week  than  the  story  of  Mark  suggests. 
Probably  with  deliberate  purpose  it  is  placed  here,  both  to 
contrast  this  act  of  devoted  love  with  the  murderous 
conspiracy  of  the  rulers  and  the  foul  treachery  of  Judas, 
and  also  because,  by  the  act  and  the  subsequent  rebuke, 
Judas  was  finally  determined  to  offer  the  chief  priests  the 
shameful  help  which  this  narrative  shows  they  needed. 
There  is  thus  a  logical  relationship  in  these  three  brief 
paragraphs,  and  together  they  form  an  artistic  transition 
from  the  stirring  events  of  the  last  day  of  his  public  teach- 


178  THE  PASSION  WEEK        Mark  14:  1-11 

ing  to  the  return  of  Jesus  to  die  at  Jerusalem.  The  day 
between,  on  which  the  rulers  met  to  conspire  against  him, 
seems  to  have  been  spent  in  retirement  at  Bethany. 

The  human  ignorance  of  his  enemies  appears  as  a  foil  to 
the  divine  foreknowledge  of  our  Lord;  they  plotted  his 
death,  but  definitely  planned  that  it  should  not  be  at  the 
passover  season,  for  they  feared  an  uprising  of  the  people; 
he  foresaw  that  this  feast  was  precisely  the  time  when  he 
would  be  crucified,  and  declared  that  his  anointing  at 
Bethany  was  a  fit  preparation  for  his  approaching  burial. 

The  woman  who  expresses  her  love  by  the  gift  of  costly 
perfume  is  Mary  of  Bethany.  She  is  not  to  be  mistaken 
for  the  sinful  woman  who  bathed  the  feet  of  Jesus  with  her 
tears,  nor  is  either  to  be  confused  with  Mary  Mag- 
dalene. At  the  home  of  Mary  and  Martha,  Jesus  has  been 
spending  each  night  of  this  last  memorable  week,  together 
with  their  brother,  Lazarus,  whom  Jesus  had  raised  from 
the  dead.  When  a  great  feast  is  being  held  in  honor  of 
our  Lord,  in  the  house  of  Simon  of  Bethany,  Mary  enters 
and  pours  upon  the  head  and  feet  of  Jesus  a  flask  of 
precious  ointment.  When  the  disciples  disapprove  of  so 
great  a  waste  of  money,  which  might  have  been  given  to  the 
poor,  Jesus  defends  and  praises  what  seems  to  be  a 
prodigal  expenditure,  and  teaches  that  (1)  no  gift  to  him 
can  be  too  great  if  it  is  made  in  devoted  love;  "she  hath 
wrought  a  good  work  on  me";  an  act  may  have  moral 
beauty  even  when  it  lacks  practical  utility.  (2)  Care  of 
the  poor,  and  other  duties  which  are  of  perpetual  obliga- 
tion may  give  way  before  an  opportunity  for  service  which 
can  come  but  once;  even  charity  may  not  always  be  the 
highest  expression  of  Christian  devotion:  "Ye  have  the 
poor  always  with  you  ....  but  me  ye  have  not  always." 
(3)  Jesus  sees  more  in  our  service  for  him  and  places  higher 
values  upon  it  than  we  can  understand.  "She  hath  done 
what  she  could"  does  not  mean  that  she  has  done  the  little 
which  was  possible,  but  has  done  the  great  thing  which 
the  occasion  offered.  "She  hath  anointed  my  body  afore- 
hand  for  the  burial."  (4)  The  influence,  if  not  the 
memory,  of  an  act  of  Christian  sacrifice  can  never  end. 
Upon  no  other  deed  does  Jesus  ever  bestow  such  praise. 


Mark  14:  1-11  WEDNESDAY  179 

"Wheresoever  the  gospel  shall  be  preached  throughout 
the  whole  world,  that  also  which  this  woman  hath  done 
shall  be  spoken  of  for  a  memorial  of  her." 

Against  the  background  of  this  beautiful  picture,  how 
black  is  the  figure  of  Judas  who  goes  to  the  chief  priests 
voluntarily  and  unsought,  and  offers  to  betray  Jesus  into 
their  hands  at  a  time  and  place  when  the  multitudes 
will  not  be  present.  There  is  no  possibility  of  making 
light  of  this  crime,  nor  is  there  any  question  that  the  base 
motive  was  avarice;  however,  the  sad  truth  is  that 
Judas  was  no  exceptional  monster;  he  is  but  an  example 
of  what  a  man  will  finally  do,  who,  while  in  daily  fellowship 
with  Jesus,  does  not  renounce  and  master  his  besetting  sin. 


180  THE  PASSION  WEEK     Mark  14: 12-26 


;  E.     THURSDAY 

! 

1.    The  Last  Supper.     Ch.  14  :  12-26 

12  And  on  the  first  day  of  unleavened  bread,  when  they 
sacrificed  the  passover,  his  disciples  say  unto  him,  Where  wilt 
thou  that  we  go  and  make  ready  ,that  thou  mayest  eat  the  pass- 
over?  13  And  he  sendeth  two  of  his  disciples,  and  saith  unto 
them.  Go  into  the  city,  and  there  shall  meet  you  a  man  bearing 
a  pitcher  of  water:  follow  him;  14  and  wheresoever  he  shall 
enter  in,  say  to  the  master  of  the  house.  The  Teacher  saith, 
Where  is  my  guest-chamber,  where  I  shall  eat  the  passover 
with  my  disciples?  15  And  he  will  himself  show  you  a  large 
upper  room  furnished  and  ready:  and  there  make  ready  for 
us.  16  And  the  disciples  went  forth,  and  came  into  the  city, 
and  found  as  he  had  said  unto  them:  and  they  made  ready 
the  passover. 

17  And  when  it  was  evening  he  cometh  with  the  twelve. 
18  And  as  they  sat  and  were  eating,  Jesus  said.  Verily  I  say 
unto  you.  One  of  you  shall  betray  me,  even  he  that  eateth  with 
me.  19  They  began  to  be  sorrowful,  and  to  say  unto  him 
one  by  one.  Is  it  I?  20  And  he  said  unto  them.  It  is  one  of  the 
twelve,  he  that  dippeth  with  me  in  the  dish.  21  For  the  Son 
of  man  goeth,  even  as  it  is  written  of  him:  but  woe  unto  that 
man  through  whom  the  Son  of  man  is  betrayed!  good  were  it 
for  that  man  if  he  had  not  been  bom. 

22  And  as  they  were  eating,  he  took  bread,  and  when  he 
had  blessed,  he  brake  it,  and  gave  to  them,  and  said.  Take  ye: 
this  is  my  body.  23  And  he  took  a  cup,  and  when  he  had 
given  thanks,  he  gave  to  them:  and  they  all  drank  of  it.  24 
And  he  said  unto  them.  This  is  my  blood  of  the  covenant, 
which  is  poured  out  for  many.  25  Verily  I  say  unto  you,  I 
shall  no  more  drink  of  the  fruit  of  the  vine,  until  that  day  when 
I  drink  it  new  in  the  kingdom  of  God. 

26  And  when  they  had  simg  a  hymn,  they  went  out  unto 
the  mount  of  Olives. 

The  last  supper  of  which  Jesus  partakes  with  his  disciples 
is  one  in  Christian  thought  with  the  Lord's  Supper  at 
which  we  commune  with  him.  Possibly  the  former  may 
be  reviewed  most  helpfully  by  asking  what  it  teaches  as 
to  the  observance  of  the  latter. 

(1)  There  should  be  preparation  of  heart  and  mind  to 


Mark  14:  12-26  THURSDAY  181 

preclude  thoughts  which  might  interrupt  our  fellowship 
and  make  us  forget  the  presence  of  Christ.  Thus,  when 
Jesus  sends  Peter  and  John  into  the  city  to  make  ready  the 
passover  feast,  he  does  not  tell  them  the  house  to  which  they 
shall  go  or  the  host  who  is  to  receive  them ;  he  does  not 
wish  Judas  to  hear  and  to  disclose  the  place  to  the  chief 
priests  and  rulers.  It  is  another  example  of  super- 
human knowledge;  Jesus  foresees  that  the  disciples  will 
meet  "a  man  bearing  a  pitcher  of  water"  who  will  lead 
them  to  the  place  prepared;  and  Jesus  also  knows  that 
Judas,  who  is  again  with  the  disciples,  has  bargained  to 
betray  him.  Thus  Jesus  keeps  secret  the  location  of  the 
upper  room;  he  prevents  all  interruption,  he  postpones  his 
arrest  until  he  has  had  opportunity  to  complete  the  supper, 
to  give  his  disciples  messages  of  comfort,  and  for  a  time  to 
be  alone  in  the  Garden  with  God.  If,  at  his  table,  our 
Lord  is  to  speak  to  us,  we  must  prepare  our  hearts  to  be, 
for  the  hour,  places  of  secret,  sacred  tryst.     Vs.  12-16. 

(2)  We  must  be  on  our  guard  against  all  disloyalty 
to  Christ.  Jesus  has  provided  that  no  enemies  shall 
interrupt;  but  Judas  is  in  the  company.  His  presence 
and  the  knowledge  of  his  secret  crime  grieve  the  Master, 
whose  distress  is  shared  by  the  disciples,  when  he  tells 
them  that  one  of  their  number  shall  betray  him.  His 
statement  that  the  treachery  of  Judas  had  been  predicted 
does  not  mean  that  the  sin  was  a  matter  of  necessity; 
Judas  knows  that  his  treachery  is  an  act  of  his  own  free 
choice;  and  Jesus  pronounces  upon  him  the  unparalleled 
words  of  doom,  "Good  were  it  for  that  man  if  he  had  not 
been  born."  It  seems  that  then,  when  the  paschal  supper 
has  ended,  and  before  the  Lord's  Supper  is  instituted, 
Judas  has  left  the  room.  Certain  it  is  that  if  we  are  to 
commune  with  Christ  we  must  exclude  those  traitorous 
thoughts,  those  secret  sins,  which  can  be  found  in  even 
the  closest  followers  of  Christ.     Vs.  17-21. 

(3)  We  must  fix  our  minds  upon  the  sacrificial  death  of 
our  Lord  and  make  vows  of  new  devotion  to  him.  Jesus 
gives  his  disciples  bread,  which  he  breaks,  as  a  symbol 
of  his  body  which,  on  the  morrow,  is  to  be  torn  with 
scourges  and  thorns  and  to  be  nailed  to  the  cross;    he 


182  THE  PASSION  WEEK     Mark  14:  27-34 

pours  out  wine  as  a  token  of  his  blood  that  is  to  be 
"poured  out  for  many."  He  declares  that  thus  is  being 
ratified  a  "new  covenant,"  superior  to  that  of  Sinai,  one 
of  matchless  grace  and  love.  According  to  this  covenant, 
all  who,  by  faith,  partake  of  Christ,  receive  not  only  pardon 
for  sin  but  also  power  for  holy  living.  To  make  this  pos- 
sible Christ  died  for  us;  with  the  symbols  of  such  love 
before  us  we  should  pledge  to  him  anew  our  allegiance 
and  our  lives.     Vs.  22-24. 

(4)  We  should  be  cheered  by  a  new  vision  of  coming 
glory.  Jesus  declares  that  while  he  is  to  be  separated 
from  them  for  a  time  h^  will  some  day  drink  with  them 
the  wine,  of  another  and  a  better  kind,  in  his  perfected 
Kingdom.  The  sacred  Supper  should  turn  our  thoughts 
toward  reunions  with  lovei  ones,  toward  the  opening 
skies,  toward  the  age  of  univc/sal  peace,  for  as  often  as  we 
eat  this  bread  and  drink  this  cup  we  do  show  forth  the 
Lord's  death  till  he  come.     V.  25. 

(5)  We  should  go  forth  to  our  trials  and  our  struggles 
with  a  song  of  triumph  on  our  Hps.  "When  they  had 
sung  a  hymn,  they  went  out  unto  the  mount  of  Olives." 
Jesus  goes  forth  to  Gethsemane,  to  agony,  to  the  cross; 
but  he  goes  out  as  a  victor,  to  conquer  fear  and  pain  and 
death,  to  rise  and  to  reign,  and  to  make  them  "more  than 
conquerors"  who  put  their  trust  in  him. 

2,    The  Agony.     Ch.  14  :  27-42 

27  And  Jesus  saith  unto  them,  All  ye  shall  be  offended: 
for  it  is  written,  I  will  smite  the  shepherd,  and  the  sheep  shall 
be  scattered  abroad.  28  Howbeit,  after  I  am  raised  up,  I 
will  go  before  you  into  Galilee.  29  But  Peter  said  unto  him, 
Although  all  shall  be  offended,  yet  will  not  I.  30  And  Jesus 
saith  imto  him.  Verily  I  say  imto  thee,  that  thou  to-day,  even 
this  night,  before  the  cock  crow  twice,  shalt  deny  me  thrice. 
31  But  he  spake  exceeding  vehemently.  If  I  must  die  with 
thee,  I  will  not  deny  thee.  And  in  like  manner  also  said  they 
all. 

32  And  they  come  unto  a  place  which  was  named  Geth- 
semane :  and  he  saith  unto  his  disciples,  Sit  ye  here,  while  I 
pray.  33  And  he  taketh  with  him  Peter  and  James  and  John, 
and  began  to  be  greatly  amazed,  and  sore  troubled.    34  And 


Mark  14: 35-42  THURSDAY  183 

he  saith  unto  them,  My  soul  is  exceeding  sorrowful  even  unto 
death:  abide  ye  here,  and  watch.  35  And  he  went  forward  a 
little,  and  fell  on  the  ground,  and  prayed  that,  if  it  were  pos- 
sible, the  hour  might  pass  away  from  him.  36  And  he  said, 
Abba,  Father,  all  things  are  possible  unto  thee;  remove  this 
cup  from  me:  howbeit  not  what  I  will,  but  what  thou  wilt. 
37  And  he  cometh,  and  findeth  them  sleeping,  and  saith  unto 
Peter,  Simon,  sleepest  thou?  couldest  thou  not  watch  one 
hour?  38  Watch  and  pray,  that  ye  enter  not  into  tempta- 
tion: the  spirit  indeed  is  willing,  but  the  flesh  is  weak.  39 
And  again  he  went  away,  and  prayed,  saying  the  same  words. 
40  And  again  he  came,  and  found  them  sleeping,  for  their 
eyes  were  very  heavy;  and  they  knew  not  what  to  answer 
him.  41  And  he  cometh  the  third  time,  and  saith  unto  them, 
Sleep  on  now,  and  take  your  rest:  it  is  enough;  the  hour  is 
come;  behold,  the  Son  of  man  is  betrayed  into  the  hands  of 
sinners.  42  Arise,  let  us  be  going:  behold,  he  that  betrayeth 
me  is  at  hand. 

In  strong  contrast  with  the  ignorant  unbelief  and  proud 
confidence  of  the  disciples,  appear  the  divine  foreknowl- 
edge and  heroic  courage  of  the  Master.  On  the  way  from 
the  upper  room  to  the  Garden  of  Gethsemane,  Jesus  de- 
clares that  they  are  about  to  forsake  him  in  cowardly- 
fear,  that  he  will  be  killed  and  they  scattered  like  sheep; 
that,  however,  he  is  to  rise  and  to  go  before  them  into 
Galilee.  Peter  leads  his  fellow  disciples  in  protestations 
of  devotion  and  courage,  even  when  Jesus  has  replied  that 
Peter  shall  himself  thrice  deny  Christ  on  that  very  night. 
So  blind  are  the  disciples  to  the  coming  tragedy  which 
Jesus  is  so  definitely  predicting! 

It  is  the  clear  vision  of  coming  anguish  that  brings 
Jesus,  when  they  have  reached  the  Garden,  into  an  un- 
equaled  agony  of  mind.  The  disciples  will  not  be  warned 
of  their  approaching  trial ;  they  feel  no  distress,  and  so 
they  fall,  in  the  hour  of  testing;  Jesus  believes  the  bitter- 
ness of  the  coming  day,  he  anticipates  its  sufTerings,  and 
he  meets  them  with  calmness  and  with  victorious  faith. 

There  can  be  no  doubt  that  the  "cup,"  from  which  Jesus 
wished  to  escape,  was  his  approaching  death  upon  the 
cross;  but  his  agony  in  the  Garden  adds  beyond  measure 
to  the  meaning  and  to  the  mystery  of  that  death.     For  any 


184  THE  PASSION  WEEK      Mark  14:43-49 

sensitive  soul  to  shrink  from  pain  and  anguish  is  but 
natural  and  pardonable;  but  if  Jesus  suffered  such  incom- 
parable agony  in  view  of  physical  torture,  he  was  less 
heroic  than  many  of  his  followers  have  been.  If,  however, 
in  the  hour  of  death  he  was  to  be  identified  with  sin,  if  he 
was  "to  give  his  life  a  ransom  for  many,"  if  his  experience 
was  absolutely  unique,  then  we  can  understand  how  in 
that  dark  hour  of  anticipation  his  soul  was  sorrowful  "even 
unto  death."  The  "cup"  which  Jesus  was  asked  to  drink 
consisted  in  death  as  "the  bearer  of  sin." 

In  his  agony  Jesus  longs  for  human  sympathy;  he 
requests  certain  of  his  disciples  to  watch  with  him.  Their 
weariness  and  sleep  picture  the  limitations  of  such  sym- 
pathy. Beyond  all  the  comfort  of  companionship,  sorrow 
and  trial  are  always  experiences  of  loneliness  and  isolation. 

Jesus'  supreme  recourse  is  found  in  prayer.  He  has 
come  to  the  Garden  to  pray.  When  the  agony  grips  his 
soul  most  fiercely,  still  he  prays;  and  he  is  heard;  not 
that  the  cup  is  removed,  but  grace  is  given  to  drain 
its  very  dregs,  and  death  loses  its  sting,  and  the  grave 
is  deprived  of  its  power,  and  Jesus  "became  unto  all 
them  that  obey  him  the  author  of  eternal  salvation." 

Jesus  prays  in  faith;  but  the  essence  of  that  faith  is 
his  willingness  to  obey:  "Not  what  I  will,  but  what  thou 
wilt."  He  wins  his  victory  by  submission  to  the  will  of 
his  Father.  When  the  traitor  approaches,  when  the  hour 
strikes,  he  is  ready,  "he  was  well  content." 

3.     The  Arrest.     Ch.  14: 43-52 

43  And  straightway,  while  he  yet  spake,  cometh  Judas,  one 
of  the  twelve,  and  with  him  a  multitude  with  swords  and 
staves,  from  the  chief  priests  and  the  scribes  and  the  elders. 
44  Now  he  that  betrayed  him  had  given  them  a  token,  saying, 
Whomsoever  I  shall  kiss,  that  is  he ;  take  him,  and  lead  him 
away  safely.  45  And  when  he  was  come,  straightway  he 
came  to  hkn,  and  saith.  Rabbi;  and  kissed  him.  46  And 
they  laid  hands  on  him,  and  took  him.  47  But  a  certain  one 
of  liiem  that  stood  by  drew  his  sword,  and  smote  the  servant 
of  the  high  priest,  and  struck  off  his  ear.  48  And  Jesus 
answered  and  said  unto  them.  Are  ye  come  out,  as  against  a 
robber,  with  swords  and  staves  to  seize  me?    49  I  was  daily 


Mark  14: 50-52  THURSDAY  185 

with  you  in  the  temple  teaching,  and  ye  took  me  not:  but 
this  is  done  that  the  scriptures  might  be  fulfilled.  50  And 
they  all  left  him,  and  fled. 

51  And  a  certain  young  man  followed  with  him,  having  a 
linen  cloth  cast  about  him,  over  his  naked  body:  and  they 
lay  hold  on  him ;  52  but  he  left  the  linen  cloth,  and  fled  naked. 

The  manner  in  which  Judas  concludes  his  foul  crime  is 
in  perfect  keeping  with  its  essential  baseness.  He  leads  a 
crowd,  armed  with  swords  and  clubs,  into  the  Garden 
where  his  Master  was  wont  to  retire  for  prayer,  and  there 
betrays  him  with  a  kiss,  a  sign  he  appointed  that  in  the 
uncertain  light  one  of  the  disciples  might  not  be  mis- 
taken for  the  Master.  Thus  acts  of  disloyalty  to  Christ 
often  seem  the  more  repulsive  because  of  the  sacredness 
of  the  scenes  and  the  protestations  of  love. 

Against  the  background  of  the  armed  band,  the  form 
of  Jesus  stands  out  in  majestic  dignity.  Upon  that 
figure,  in  these  tragic  episodes,  Mark  ever  centers  our 
interest.  Jesus  resents  the  implication  of  their  coming  to 
take  him  by  force ;  he  also  protests  against  the  secrecy 
with  which  they  are  securing  his  arrest;  he  had  never 
been  guilty  of  violence,  his  teachings  had  been  public.  He 
declares,  however,  that  even  such  unjust  treatment  accords 
with  the  Scripture  which  predicted  that  he  would  be 
numbered  with  malefactors. 

The  fearless  composure  of  the  Master  is  contrasted  also 
with  the  conduct  of  his  followers.  One  of  them,  with  the 
impulse  of  mere  physical  courage,  draws  his  sword  and 
impetuously  attacks  a  servant  of  the  high  priest;  but  as 
Jesus  shows  no  resistance,  all  the  disciples  forsake  him  and 
flee.  Yet  they  had  so  recently  vowed  their  allegiance  to 
him.  Thus  ignorant  are  we  of  our  own  moral  cowardice, 
thus  does  our  courage  fail  in  the  hour  of  trial. 

One  strange  episode  is  here  recorded  by  Mark  alone — 
that  of  the  young  man  who  was  so  eager  to  escape  arrest, 
that  he  "fled  naked."  It  has  been  suggested  that  this 
young  man  may  have  been  John  Mark.  Probably  the  pic- 
turesque incident  is  added  to  show  how  completely  Jesus 
was  forsaken  in  the  hours  of  his  peril  and  pain.  He 
surely  knew  what  it  was  to  suffer  alone. 


186  THE  PASSION  WEEK     Mark  14:  53-65 


F.    FRIDAY 
1.     Jesus  Before  the  Jewish  Council.     Ch.  14  :  53-65 

53  And  they  led  Jesus  away  to  the  high  priest:  and  there 
come  together  with  him  all  the  chief  priests  and  the  elders 
and  the  scribes.  54  And  Peter  had  followed  him  afar  off, 
even  within,  into  the  court  of  the  high  priest;  and  he  was 
sitting  with  the  officers,  and  warming  himself  in  the  Ught  of 
the  fire.  55  Now  the  chief  priests  and  the  whole  council 
sought  witness  against  Jesus  to  put  him  to  death ;  and  found 
it  not.  56  For  many  bare  false  witness  against  him,  and  their 
witness  agreed  not  together.  57  And  there  stood  up  certain, 
and  bare  false  witness  against  him,  saying,  58  We  heard  him 
say,  I  will  destroy  this  temple  that  is  made  with  hands,  and 
in  three  days  I  will  build  another  made  without  hands.  59 
And  not  even  so  did  their  witness  agree  together.  60  And 
the  high  priest  stood  up  in  the  midst,  and  asked  Jesus,  say- 
ing, Answerest  thou  nothing?  what  is  it  which  these  witness 
against  thee?  61  But  he  held  his  peace,  and  answered 
nothing.  Again  the  high  priest  asked  him,  and  saith  unto 
him,  Art  thou  the  Christ,  the  Son  of  the  Blessed?  62  And 
Jesus  said,  I  am:  and  ye  shall  see  the  Son  of  man  sitting  at 
the  right  hand  of  Power,  and  coming  with'the  clouds  of  heaven. 
63  And  the  high  priest  rent  his  clothes,  and  saith.  What 
further  need  have  we  of  witnesses?  64  Ye  have  heard  the 
blasphemy:  what  think  ye?  And  they  all  condemned  him 
to  be  worthy  of  death.  65  And  some  began  to  spit  on  him, 
and  to  cover  his  face,  and  to  buffet  him,  and  to  say  unto  him, 
Prophesy:  and  tiie  officers  received  him  with  blows  of  their 
hands. 

It  is  still  deep  midnight  when  Jesus,  who  has  been 
arrested  in  the  Garden,  is  taken,  first  to  Annas,  the  former 
high  priest,  and  then  to  his  son-in-law,  Caiaphas,  who  was 
high  priest  that  year.  A  special  meeting  is  called  of  the 
sanhedrin,  or  national  council.  Through  the  darkness  the 
members  hasten  toward  the  palace  of  Caiaphas.  The  news 
is  spread  that  Jesus  is  arrested,  so  that  as  he  is  led  to  the 
council  chamber  "there  come  together  with  him  all  the 
chief  priests  and  the  elders  and  the  scribes."  Not  a  friend 
of  Jesus  Is  present;  but  Mark  tells  us  that  out  In  the 
courtyard  the  light  of  the  fire,  which  the  officers  have 


Mark  14: 53-65  FRIDAY  187 

built  to  warm  themselves,  is  playing  on  the  face  of  Peter. 
Jesus  is  supposed  to  be  on  trial  for  his  life;  in  reality  the 
council  is  revealed  in  its  true  character,  and  condemned. 
Moreover,  the  fate  of  a  nation  is  being  determined,  for  no 
people  can  escape  from  the  guilt  of  representatives  and 
rulers.  Further  still,  judgment  is  being  prepared  for  a 
world ;  men  to-day  must  take  their  stand  with  Caiaphas 
or  with  Christ;    there  is  no  middle  ground. 

The  enemies  of  Jesus  convict  themselves  of  prejudice, 
of  dishonesty,  and  of  malice.  They  do  not  desire  to  ascer- 
tain the  truth,  that  justice  may  be  done;  they  seek  to  find 
some  evidence  that  they  may  condemn  Jesus  to  death; 
they  are  willing  to  employ  perjury  to  accomplish  murder. 
Even  the  false  witnesses  whom  they  have  summoned,  fail 
to  agree,  and  to  give  even  a  semblance  of  excuse  for  con- 
demning Jesus.  The  nearest  approach  to  a  fair  charge 
is  the  report  that  Jesus  had  said,  "I  will  destroy  this 
temple";  whereas  Jesus  had  really  predicted  that  the 
Jews  were  to  destroy  the  temple  of  his  body;  as  indeed 
the  council  is  now  attempting  to  do.  Even  this  testimony 
is  seen  to  be  conflicting  and  worthless. 

In  desperation  the  high  priest  asks  Jesus  to  reply  to  the 
charges,  hoping  that  he  may  incriminate  himself;  but  the 
lofty  silence  of  Jesus  emphasizes  the  fact,  which  his 
judges  realize,  that  no  evidence  has  been  produced  worthy 
of  an  answer.     Jesus  is  clearly  innocent. 

Then  the  high  priest  asks  the  direct  question:  "Art 
thou  the  Christ,  the  Son  of  the  Blessed?"  With  absolute 
clearness  and  distinctness,  Jesus  says,  "I  am."  He  then 
adds  a  quotation  from  Daniel  which  emphasizes  the  claim 
and  embodies  a  prophecy,  "And  ye  shall  see  the  Son  of 
man  sitting  on  the  right  hand  of  Power,  and  coming  with 
the  clouds  of  heaven."  All  recognize  this  as  a  reference 
to  the  Messiah;  the  council  realizes  its  solemn  import: 
Jesus  is  now  in  their  power  and  they  are  his  judges, 
but  he  is  soon  to  assume  universal  dominion  and  to 
appear  as  the  divine  Judge  of  all  men.  No  wonder  Caiaphas 
rends  his  clothes  in  horror,  or  that  the  council  declares 
Jesus  worthy  of  death.  Jesus  has  spoken  blasphemy,  or 
else   the   truth.     The   council   has   prejudged   the   case; 


188  THE  PASSION  WEEK     Mark  14:66-72 

they  never  consider  that  Jesus  might  be  the  Christ. 
They  want  to  know  that  he  made  the  claim;  if  made, 
they  decide  in  advance  that  it  will  be  false,  and  if  false, 
then  Jesus  is  worthy  of  death.  The  logic  is  perfect. 
Either  Jesus  is  a  blasphemer  or  he  is  the  divine  Christ. 
He  claims  to  be  the  latter;  no  one  can  deny  his  claims 
without  thereby  joining  the  band  of  his  enemies. 

Then  they  "began  to  spit  on  him,  and  to  cover  his  face, 
and  to  buffet  him."  It  seems  incredible  brutality  in 
rulers  who  claimed  to  represent  God;  but  the  beast  in 
man  is  nearer  the  surface  than  we  suppose.  When  Christ 
is  rejected,  when  his  teachings  are  despised,  when  his 
Spirit  is  disobeyed,  then  it  is  only  a  question  of  time  and 
occasion  when  envy  and  prejudice  and  malice  and  revenge 
transform  men  into  demons,  and  bring  upon  nations  the 
inhumanity  of  war. 

2.     Peter  Denies  His  Lord.     Ch.  14  :  66-72 

66  And  as  Peter  was  beneath  in  the  court,  there  cometh  one 
of  the  maids  of  the  high  priest;  67  and  seeing  Peter  warming 
himself,  she  looked  upon  him,  and  saith.  Thou  also  wast  with 
the  Nazarene,  even  Jesus.  68  But  he  denied,  saying,  I 
neither  know,  nor  understand  what  thou  sayest :  and  he  went 
out  into  the  porch;  and  the  cock  crew.  69  And  the  maid 
saw  him,  and  began  again  to  say  to  them  that  stood  by, 
This  is  one  of  them.  70  But  he  again  denied  it.  And 
after  a  little  while  again  they  that  stood  by  said  to  Peter,  Of 
a  truth  thou  art  one  of  them;  for  thou  art  a  Galilaean.  71 
But  he  began  to  curse,  and  to  swear,  I  know  not  this  man  of 
whom  ye  speak.  72  And  straightway  the  second  time  the 
cock  crew.  And  Peter  called  to  mind  the  word,  how  that 
Jesus  said  unto  him.  Before  the  cock  crow  twice,  thou  shalt 
deny  me  thrice.     And  when  he  thought  thereon,  he  wept. 

Peter  truly  loved  Jesus;  but,  in  an  hour  of  trial,  courage 
fails  and  he  denies  his  Lord.  His  sin,  however,  is  un- 
like that  of  Judas.  The  latter  is  the  final  step  in  a  down- 
ward course ;  the  former  is  an  act  of  cowardice  in  a  career 
which  became  of  great  service  to  Christ  and  his  Church. 

The  fall  of  Peter  is  traced  to  his  self-confidence.  When 
he  protested  that  he  would  be  true  to  Christ  even  though 
all  should  forsake  him,  he  expressed  sincere  devotion,  but 


Mark  15:  1  FRIDAY  189 

he  betrayed  his  pride.  The  immediate  result  was  his 
failure  to  watch  and  pray;  and  consequently  he  was  sur- 
prised and  stunned  by  the  arrest  of  Jesus,  and  like  the  other 
disciples  he  forsook  him  and  fled.  He  has  followed  Jesus  to 
the  palace  of  the  high  priest,  but  hopes  to  conceal  his  dis- 
cipleship  and  to  be  regarded  as  one  of  the  crowd.  Every 
follower  of  Christ  is  in  moral  danger  when  ashamed  of  his 
Lord,  and  when  he  feels,  as  Peter  did,  that  confessed 
loyalty  cannot  help  his  Master.  At  such  a  time,  when  the 
cause  of  Jesus  seemed  hopeless,  when  the  courage  of  Peter 
had  gone,  when  he  was  wearied  by  the  long  night  of 
sleeplessness,  when  cold  and  lonely,  the  unexpected  attack 
was  made  and  Peter  suffered  his  memorable  defeat. 

It  was  the  question  which  is  perfectly  familiar  to  us  all: 
Is  one  willing  to  confess  that  he  belongs  to  Christ  when 
surrounded  by  the  enemies  of  Christ?  The  first  denial, 
while  not  wholly  definite,  is  colored  by  deceit.  Peter 
declares  that  he  did  not  understand  the  question.  Then 
when  a  second  denial  has  been  made,  Peter  reveals  irri- 
tation and  anger;  loss  of  courage  is  followed  by  loss  of 
temper  and  "he  began  to  curse,  and  to  swear,  I  know  not 
this  man  of  whom  ye  speak." 

It  is  easy  to  point  the  finger  of  scorn  at  the  great  apostle, 
but  there  are  few  followers  of  Christ  who,  in  times  of  less 
severe  testing,  have  not  as  truly  denied  their  Lord  by 
word  and  deed,  with  cowardice  and  deceit  and  passion. 
Then  Peter  hears  the  cock  crow,  then  he  remembers 
the  warning  of  his  Lord,  and  also  his  love,  "and  when  he 
thought  thereon,  he  wept."  They  are  tears  of  penitence, 
and  they  prepare  the  way  for  pardon  and  peace.  To 
many  a  fallen  follower  of  the  Master  there  has  come  some 
minute  providence  recalling  hours  of  glad  fellowship  and 
true  devotion.  The  memory  has  brought  bitter  tears  of 
repentance,  but  afterwards  there  has  come  a  bright  morn- 
ing, a  meeting  with  the  risen  Christ,  a  new  confession  of 
love,  and  a  deeper  devotion  to  his  cause. 

3.     Jesus  Before  Pilate.     Ch.  15  :  1-15 

1  And  straightway  in  the  morning  the  chief  priests  with 
the  elders  and  scribes,  and  the  whole  council,  held  a  consulta- 


190  THE  PASSION  WEEK        Mark  15: 2-15 

tion,  and  bound  Jesus,  and  carried  him  away,  and  delivered 
him  up  to  Pilate.  2  And  Pilate  asked  him.  Art  thou  the 
King  of  the  Jews?  And  he  answering  saith  unto  him.  Thou 
sayest.  3  And  the  chief  priests  accused  him  of  many  things. 
4  And  Pilate  again  asked  him,  saying,  Answerest  thou  noth- 
ing? behold  how  many  things  they  accuse  thee  of.  5  But 
Jesus  no  more  answered  anything;  insomuch  that  Pilate 
marvelled. 

6  Now  at  the  feast  he  used  to  release  unto  them  one 
prisoner,  whom  they  asked  of  him.  7  And  there  was  one 
called  Barabbas,  lying  bound  with  them  that  had  made  insur- 
rection, men  who  in  the  insurrection  had  committed  murder. 
8  And  the  multitude  went  up  and  began  to  ask  him  to  do  as 
he  was  wont  to  do  unto  them.  9  And  Pilate  answered  them, 
saying.  Will  ye  that  I  release  unto  you  the  King  of  the  Jews? 
10  For  he  perceived  that  for  envy  the  chief  priests  had  de- 
livered him  up.  11  But  the  chief  priests  stirred  up  the 
multitude,  that  he  should  rather  release  Barabbas  unto  them. 

12  And  Pilate  again  answered  and  said  unto  them.  What 
then  shall  I  do  unto  him  whom  ye  call  the  King  of  the  Jews? 

13  And  they  cried  out  again.  Crucify  him.  14  And  Pilate 
said  unto  them.  Why,  what  evil  hath  he  done?  But  they 
cried  out  exceedingly,  Crucify  him.  15  And  Pilate,  wishing 
to  content  the  multitude,  released  unto  them  Barabbas,  and 
delivered  Jesus,  when  he  had  scourged  him,  to  be  crucified. 

By  their  Roman  conquerors  the  Jews  had  been  deprived 
of  the  right  to  inflict  capital  punishment.  When,  there- 
fore, in  the  faint  light  of  the  dawn,  a  more  formal  meeting 
of  the  council  has  confirmed  the  action  taken  during  the 
night,  the  Jewish  rulers  lead  Jesus  to  Pilate,  the  Roman 
governor,  that  he  may  pronounce  and  execute  the  sen- 
tence of  death.  Mark  gives  only  a  partial  review  of  the 
trial  before  Pilate;  but  he  pictures  all  the  essential  fea- 
tures of  the  scene:  the  malice  of  the  rulers,  the  fickleness 
of  the  people,  the  moral  cowardice  of  Pilate,  and  above 
all  the  supreme  majesty  of  Jesus.  As  to  the  character  of 
the  rulers,  no  new  touch  is  needed;  it  has  been  painted 
in  scene  after  scene  through  the  whole  course  of  the  Gospel ; 
but  in  this  supreme  crisis  they  exhibit  their  power  over 
the  people  and  so  emphasize  their  guilty  abuse  of  the  sacred 
trust  of  leadership  and  influence. 

As  to  the  people,  their  change  of  sentiment  is  incredible, 


Mark  15:  1-15  FRIDAY  191 

and  their  choice  is  fatal.  Throughout  the  whole  story  they 
have  been  enthusiastic  in  their  support  of  Jesus;  they  have 
thronged  about  him  continually,  and  recently,  as  he 
entered  the  city,  they  hailed  him  joyfully  as  their  Messiah 
and  King.  Now  all  is  suddenly  changed.  When  they 
demand  the  release  of  a  prisoner,  as  was  the  custom  at  the 
time  of  the  feast,  and  when  Pilate  offers  to  release  Jesus, 
they  prefer  a  murderer,  Barabbas,  and  demand  that  Jesus 
shall  be  crucified.  The  explanation  given  is  that  they 
were  persuaded  by  the  rulers.  It  is  difficult  to  determine 
what  arguments  were  used ;  but  history  contains  no  more 
pitiful  example  of  the  treacherous  temper. of  a  crowd,  of 
the  uncertainty  of  popular  favor,  of  the  peril  of  submitting 
to  conscienceless  authority,  and  of  the  possibility  of  choos- 
ing a  destroyer  of  life  in  place  of  the  Saviour.  How 
deceitful  the  reasoning  of  the  rulers  must  have  been,  is 
evident  from  their  request  for  the  release  of  one  who  was 
guilty  of  the  very  disloyalty  to  Rome  of  which  they  have 
accused  Jesus. 

It  is,  of  course,  upon  Pilate  that  the  interest  of  the  scene 
centers.  He  furnishes  the  pitiful  picture  of  one  who  lacked 
the  courage  of  his  convictions;  he  is  a  tragic  example  of  the 
peril  of  hesitation  in  obeying  the  voice  of  conscience.  When 
absolutely  convinced  of  the  innocence  of  Jesus,  he  attempts 
to  compromise  with  justice,  and  finally  becomes  enmeshed 
in  a  crime  which  has  made  his  name  odious  through  all 
the  Christian  centuries.  He  recognizes  that  it  is  merely 
envy  of  the  popularity  of  Jesus  which  has  led  the  rulers  to 
accuse  him  of  treason  against  Rome  by  claiming  to  be  a 
king.  He  should  have  acquitted  Jesus  at  once;  but  he 
wishes  to  please  both  rulers  and  people.  He  therefore 
ofifers  to  release  Jesus  in  place  of  Barabbas;  this  will 
delight  the  rulers  for  it  will  place  Jesus  in  the  discreditable 
light  of  a  released  criminal ;  it  will  please  the  people  who 
have  called  Jesus  their  king.  So  Pilate  plans;  but  to 
his  disappointment  and  disgust  the  rulers  outwit  him  and 
lead  the  people  to  demand  the  crucifixion  of  Jesus.  Now, 
in  brutal  cowardice,  he  makes  one  more  futile  attempt  to 
release  a  prisoner  whose  innocence  he  has  openly  declared. 
He  inflicts  UDon  Jesus  the  barbarous  torture  of  a  Roman 


192  THE  PASSION  WEEK      Mark  15:  16-34 

scourging,  thinking  that  this  will  satisfy  the  malice  of  his 
enemies.  All  is  in  vain;  the  multitude  more  loudly  de- 
mand that  the  sufferer  shall  be  crucified.  Finally,  in 
selfish  fear  lest  he  be  accused  of  disloyalty  to  Rome  in 
shielding  one  who  is  accused  of  treason,  Pilate  pronounces 
the  sentence  of  death.  He  is  really  declaring  his  own 
defeat  and  shame  and  doom.  He  is  furnishing  a  repulsive 
warning  to  all  who  hesitate  and  vacillate  when  the  path  of 
duty  is  plain. 

4.     The  Crucifixion.     Ch.  15  :  16-41 

16  And  the  soldiers  led  him  away  within  the  court,  which  is 
the  Praetorium;  and  they  call  together  the  whole  band.  17 
And  they  clothe  him  with  purple,  and  platting  a  crown  of 
thorns,  they  put  it  on  him;  18  and  they  began  to  salute  him, 
Hail,  King  of  the  Jews!  19  And  they  smote  his  head  with  a 
reed,  and  spat  upon  him,  and  bowing  their  knees  worshipped 
him.  20  Arid  when  they  had  mocked  him,  they  took  off 
from  him  the  purple,  and  put  on  him  his  garments.  And  they 
lead  him  out  to  crucify  him. 

21  And  they  compel  one  passing  by,  Simon  of  Cyrene, 
coming  from  the  country,  the  father  of  Alexander  and  Rufus, 
to  go  with  therrij  that  he  might  bear  his  cross. 

22  And  they  bring  him  unto  the  place  Golgotha,  which  is, 
being  interpreted.  The  place  of  a  skull.  23  Ajid  they  offered 
him  wine  mingled  with  myrrh:  but  he  received  it  not.  24 
And  they  crucify  him,  and  part  his  garments  among  them, 
casting  lots  upon  them,  what  each  should  take.  25  And  it 
was  the  third  hour,  and  they  crucified  him.  26  And  the 
superscription  of  his  accusation  was  written  over,  THE 
King  of  the  Jews.  27  And  with  him  they  crucify  two  rob- 
bers; one  on  his  right  hand,  and  one  on  his  left.  29  And  they 
that  passed  by  railed  on  him,  wagging  their  heads,  and  saying. 
Ha!  thou  that  destroy  est  the  temple,  and  buildest  it  in  three 
days,  30  save  thyself,  and  come  down  from  the  cross.  31  In 
like  manner  also  the  chief  priests  mocking  him  among  them- 
selves with  the  scribes  said.  He  saved  others;  himself  he 
cannot  save.  32  Let  the  Christ,  the  King  of  Israel,  now  come 
down  from  the  cross,  that  we  may  see  and  believe.  And 
they  that  were  crucified  with  him  reproached  him. 

33  And  when  the  sixth  hour  was  come,  there  was  darkness 
over  the  whole  land  until  the  ninth  hour.  34  And  at  the 
ninth  hour  Jesus  cried  with  a  loud  voice,  Eloi,  Eloi,  lama 


Mark  15: 35-41  FRIDAY  '193 

sabachthani?  which  is,  being  interpreted,  My  God,  my  God, 
why  hast  thou  forsaken  me?  35  And  some  of  them  that  stood 
by,  when  they  heard  it,  said.  Behold,  he  calleth  Elijah.  36 
Aiid  one  ran,  and  filling  a  sponge  full  of  vinegar,  put  it  on  a 
reed,  and  gave  him  to  drink,  saying.  Let  be;  let  us  see 
whether  Elijah  cometh  to  take  him  down.  37  And  Jesus 
uttered  a  loud  voice,  and  gave  up  the  ghost.  38  And  the  veil 
of  the  temple  was  rent  in  two  from  the  top  to  the  bottom.  39 
And  when  the  centurion,  who  stood  by  over  against  him,  saw 
that  he  so  gave  up  the  ghost,  he  said.  Truly  this  man  was  the 
Son  of  God.  40  And  there  were  also  women  beholding  from 
afar:  among  whom  were  both  Mary  Magdalene,  and  Mary 
the  mother  of  James  the  less  and  of  Joses,  and  Salome;  41 
who,  when  he  was  in  Galilee,  followed  him,  and  ministered 
unto  him;  and  many  other  women  that  came  up  with  him 
unto  Jerusalem. 

Pilate  puts  upon  the  cross,  above  the  head  of  Jesus,  a 
title:  "The  King  of  the  Jews";  but  Mark  has  given  us  a 
superscription  to  place  over  the  whole  tragic  scene  of  the 
crucifixion:  "The  Son  of  man  .  .  .  came  ...  to  give 
his  life  a  ransom  for  many."  The  former  is  related  to  the 
mocking  inflicted  upon  Jesus;  the  latter  solves,  at  least 
in  part,  the  mystery  of  his  death. 

The  heartless  derision  is  begun  by  the  soldiers  to 
whom  Pilate  has  given  the  shameful  task  of  executing  the 
sentence  of  death.  They  know  that  Jesus  has  been  con- 
demned for  claiming  to  be  a  king,  therefore  in  mock 
homage  they  clothe  him  with  purple,  crown  him  with  a 
wreath  of  thorns,  and  salute  him  as  "King  of  the  Jews"; 
then  they  smite  him  and  spit  upon  him  and  worship  him. 
It  is  not  merely  the  brutality  of  coarse  natures  which 
they  reveal;  it  is  also  the  bitter  scorn  of  the  Roman 
for  the  Jew,  and  for  the  Jewish  hopes  of  a  Messiah  and 
king.  Then,  as  they  lead  him  forth  to  die,  they  add  a 
further  insult  by  crucifying  him  between  two  robbers, 
identifying  him  with  criminals  and  malefactors.  Then 
as  he  hangs  in  nameless  agony,  the  crowds  that  are  passing 
by  rail  on  him  and  bid  him  to  save  himself  and  to  come 
down  from  the  cross;  and  the  chief  priests  and  scribes 
"mocking  him"  say,  "He  saved  others;  himself  he  cannot 
save";  even  the  dying  robbers  "reproached  him."     What 


194  THE  PASSION  WEEK      Mark  15:  16-41 

vast  reaches  of  unconscious  truth  these  taunts  did  contain! 
Pilate  wrote  his  superscription  and  the  soldiers  mocked 
him  as  king;  and,  in  reaUty,  his  rule  came  to  surpass 
infinitely  the  proud  power  of  Rome.  "They  that  passed 
by"  derided  him  with  the  misquoted  prediction  of  a 
destroyed  temple  which  he  would  rebuild ;  and  within  three 
days  the  desecrated  temple  of  his  body  appeared  in  resur- 
rection glory.  The  taunt  of  the  chief  priests,  "He  saved 
others ;  himself  he  cannot  save, ' '  stated  the  divine  necessity 
of  his  self-sacrifice:    he  must  die  that  others  might  live. 

This,  then,  is  the  meaning  of  his  death;  the  mighty  Ser- 
vant  is  giving  his  life  "a.  ransom  for  many."  Those  that 
stand  by  misinterpret  his  words:  "My  God,  my  God, 
why  hast  thou  forsaken  me?"  They  can  be  understood 
only  as  the  cry  of  a  sinless  One  who  was  bearing  the  sins 
of  the  world.  This  is  the  message  of  "the  veil  of  the 
temple,"  "rent  in  two"  by  a  divine  hand,  "from  the  top 
to  the  bottom";  it  is  a  picture  of  atonement,  of  access  to 
God  which  his  Son  made  possible  for  us  by  "a  new  and 
living  way,  through  the  veil,  that  is  to  sa}^  his  flesh." 
This  explains,  also,  the  demeanor  of  the  divine  Sufferer, 
which  so  impresses  the  centurion.  This  is  the  death  of 
no  human  prophet  or  martyr.  The  darkened  skies,  the 
trembling  earth,  that  shout  of  triumph,  that  lordly  dis- 
missal of  his  spirit,  all  speak  of  a  voluntary  death,  all  con- 
spire to  make  thoughtful  witnesses  unite  in  the  exclama- 
tion:  "Truly  this  man  was  the  Son  of  God"! 

As  the  crowds  approached  the  place  of  execution  they 
had  seen  a  stranger  from  Gyrene  compelled  to  bear  the 
cross  beneath  which  the  Saviour  seems  to  have  fainted; 
but  that  indignity  became  for  Simon  the  source  of  im- 
mortal fame.  Only  those  who  identify  themselves  with 
the  cross  of  Christ,  or  who  take  up  their  crosses  and  follow 
him,  can  share  his  risen  life  and  his  eternal  joy. 

As  the  crowds  turned  from  the  cross  they  might  have 
seen  standing  at  a  distance  a  group  of  weeping  women; 
they  linger  to  see  where  the  precious  body  is  buried ;  they 
are  to  be  the  first  witnesses  of  his  resurrection.  Their 
devotion  pictures  the  love  which  makes  service  for  Christ 
a  joy. 


Mark  15: 42-47  FRIDAY  195 

5.     The  Burial.     Ch.  15  :  42-47 

42  And  when  even  was  now  come,  because  it  was  the 
Preparation,  that  is,  the  day  before  the  sabbath,  43  there 
came  Joseph  of  Arimathaea,  a  councillor  of  honorable  estate, 
who  also  himself  was  looking  for  the  kingdom  of  God;  and 
he  boldly  went  in  unto  Pilate,  and  asked  for  the  body  of  Jesus. 
44  And  Pilate  marvelled  if  he  v/ere  already  dead :  and  calUng 
unto  him  the  centurion,  he  asked  him  whether  he  had  been 
any  while  dead.  45  And  when  he  learned  it  of  the  centurion, 
he  granted  the  corpse  to  Joseph.  46  And  he  bought  a 
linen  cloth,  and  takmg  him  down,  wound  him  in  the  linen 
cloth,  and  laid  him  in  a  tomb  which  had  been  hewn  out  of  a 
rock;  and  he  rolled  a  stone  against  the  door  of  the  tomb. 
47  And  Mary  Magdalene  and  Mary  the  mother  of  Joses 
beheld  where  he  was  laid. 

Death  ends  for  Jesus  not  only  pain  and  agony,  but 
also  insult  and  outrage.  Loving  hands  take  the  body  from 
the  cross  and  wrap  it  in  rich  perfume  and  lay  it  in  a 
costly  tomb.  It  is  Joseph  of  Arimathaea  who  pays  this 
tribute  of  affection  and  respect,^^  He  is  a  man  of  wealth 
and  position,  a  member  of  the  supreme  council,  a  devout 
Jew  who  has  been  looking  for  the  Messiah  to  come.  In 
the  hour  of  supreme  crisis,  he  did  not  consent  to  the 
course  of  his  fellow  councilors  who  conspired  to  kill  Jesus. 
Now  he  risks  the  scorn  of  the  people  and  the  mad  hatred 
of  the  rulers;  he  is  willing  to  become  ceremonially  unclean 
by  contact  with  the  dead,  and  thus  to  lose  all  part  in  the 
great  feast,  as  he  boldly  goes  to  Pilate  and  begs  from  him 
the  body  of  his  Lord,  and  places  it  reverently  in  his 
own  rock-hewn  sepulcher.  It  is  an  act  of  courage  and 
devotion;  but  Joseph  has  been  "a  disciple  .  .  .  secretly," 
and  deeply  he  must  have  regretted  that  he  did  not 
show  his  love  while  his  Master  was  still  alive.  Of  this 
secret  discipleship,  however,  Mark  makes  no  mention. 
It  is  in  accord  with  his  purpose  to  show  that  the  mighty 
Servant,  the  Son  of  God,  who  died  with  kingly  courage, 
is  buried  with  stately  dignity,  in  the  tomb  of  a  ruler. 


196  THE  RESURRECTION        Mark  16: 1-8 


VI.    The  Resurrection.     Ch.  16  :  1-8 

1  And  when  the  sabbath  was  past,  Mary  Magdalene,  and 
Mary  the  mother  of  James,  and  Salome,  bought  spices,  that 
they  might  come  and  anoint  him.  2  And  very  early  on  the 
first  day  of  the  week,  they  come  to  the  tomb  when  the  sun  was 
risen.  3  And  they  were  saying  among  themselves.  Who  shall 
roll  us  away  the  stone  from  the  door  of  the  tomb?  4  and 
looking  up,  they  see  that  the  stone  is  rolled  back:  for  it  was 
exceeding  great.  5  And  entering  into  the  tomb,  they  saw  a 
young  man  sitting  on  the  right  side,  arrayed  in  a  white  robe ; 
and  they  were  amazed.  6  And  he  saith  unto  them.  Be  not 
amazed:  ye  seek  Jesus,  the  Nazarene,  who  hath  been 
crucified:  he  is  risen;  he  is  not  here:  behold,  the  place 
where  they  laid  him!  7  But  go,  tell  his  disciples  and  Peter, 
He  goeth  before  you  into  Galilee:  there  shall  ye  see  him,  as 
he  said  unto  you.  8  And  they  went  out,  and  fled  from  the 
tomb ;  for  trembling  and  astonishment  had  come  upon  them : 
and  they  said  nothing  to  any  one;   for  they  were  afraid. 

The  resurrection  of  our  Lord  is  the  fundamental  fact 
of  our  faith.  If  it  is  not  true,  Christianity  is  a  stream  with- 
out a  source,  an  effect  without  a  cause.  While  no  one  saw 
the  Saviour  rise,  no  event  of  history  is  better  attested. 
Among  the  familiar  proofs  are  the  empty  tomb,  the  appear- 
ance of  Jesus  to  his  followers,  and  the  history  of  his  Church. 

Of  the  circumstances  attending  this  supreme  event, 
different  ones  are  related  by  each  Gospel  writer,  and  with 
a  variety  of  detail.  Mark  gives  a  vivid  picture  of  the 
women  who  visit  the  place  of  burial  and  find  that  the  body 
of  Jesus  is  gone.  Their  errand  is  one  of  love  but  also 
of  unbelief;  the  Master  promised  to  rise  on  the  third 
day;  but  now,  early  on  that  Sunday  morning,  they  are 
approaching  the  tomb,  expecting  to  anoint  his  dead  body. 
They  are  anxious  as  well  as  sorrowful,  wondering  how  the 
stone  may  be  removed  to  give  them  access  to  the  sepul- 
cher.  As  is  so  often  the  experience  in  life,  they  find  that  the 
dreaded  difficulty  disappears  before  it  is  encountered: 
"they  see  that  the  stone  is  rolled  back."     As  they  enter, 


Mark  16:  1-8        THE  RESURRECTION  197 

they  find  that  the  sepulcher  is  empty ;  yet  not  empty,  for  an 
angel  is  present  to  give  the  astonishing  explanation:  "Be 
not  amazed  .  .  .  he  is  risen;  he  is  not  here."  There 
is  no  other  explanation  of  that  empty  tomb.  The  sup- 
position that  the  body  had  been  stolen,  or  that  Jesus 
never  really  had  died,  or  that  the  disciples  imagined  he  had 
risen,  or  that  they  invented  the  falsehood  of  a  resurrec- 
tion— no  one  of  these  can  be  accepted  except  by  prejudiced 
skepticism  or  by  childish  credulity. 

Knowledge,  however,  involves  responsibility.  Those 
who  know  of  a  risen  Christ  must  be  his  witnesses.  "But  go, 
tell  his  disciples  and  Peter."  They  all  need  the  message, 
and  it  is  a  mark  of  special  grace  to  single  out  Peter  whose 
heart  is  heaviest  of  all.  Then  a  promise  is  added: 
"He  goeth  before  you  into  Galilee:  there  shall  ye  see  him." 
Lastly,  there  is  just  a  word  of  reproof:  "As  he  said  unto 
you."  Christ  is  risen,  he  will  some  day  appear;  do  we 
all  believe  and  remember  his  words? 

The  whole  scene  is  one  of  mystery  and  surprise:  the 
opened  sepulcher,  the  empty  tomb,  the  angel  messenger, 
the  assurance  of  a  risen  Lord.  No  wonder  that  the  women 
flee  from  the  tomb  in  astonished  silence,  "for  they  were 
afraid."  Is  it  probable  that  the  Gospel  of  Mark  originally 
ended  with  these  words?  It  is  possible;  but  surely  no  one 
should  close  the  gospel  story  until  there  has  come,  in  his 
own  life,  a  comforting,  confident  belief  in  the  resurrection, 
until  in  fact  one  knows  that  he  has  met  with  the  living 
Christ. 


198  THE  RISEN  CHRIST        Mark  16:9-20 


VII.    The  Appearances  and  the  Ascension  of  the 
Risen  Christ.     Ch.  16  :  9-20 

9  Now  when  he  was  risen  early  on  the  first  day  of  the  week, 
he  appeared  first  to  Mary  Magdalene,  from  whom  he  had  cast 
out  seven  demons.  10  She  went  and  told  them  that  had 
been  with  him,  as  they  mourned  and  wept.  11  And  they, 
when  they  heard  that  he  w^as  alive,  and  had  been  seen  of  her, 
disbelieved. 

12  And  after  these  things  he  was  manifested  in  another 
form  unto  two  of  them,  as  they  walked,  on  their  way  into  the 
country.  13  And  they  went  away  and  told  it  unto  the  rest: 
neither  believed  they  them. 

14  And  afterward  he  was  manifested  unto  the  eleven  them- 
selves as  they  sat  at  meat;  and  he  upbraided  them  with  their 
unbelief  and  hardness  of  heart,  because  they  believed  not 
them  that  had  seen  him  after  he  was  risen.  15  And  he  said 
unto  them,  Go  ye  into  all  the  world,  and  preach  the  gospel 
to  the  whole  creation.  16  He  that  believeth  and  is  baptized 
shall  be  saved ;  but  he  that  disbelieveth  shall  be  condemned. 
17  And  these  signs  shall  accompany  them  that  believe: 
in  my  name  shall  they  cast  out  demons;  they  shall  speak 
with  new  tongues;  18  they  shall  take  up  serpents,  and  if  they 
drink  any  deadly  thing,  it  shall  in  no  wise  hurt  them;  they 
shall  lay  hands  on  the  sick,  and  they  shall  recover. 

19  So  then  the  Lord  Jesus,  after  he  had  spoken  unto  them, 
was  received  up  into  heaven,  and  sat  down  at  the  right  hand 
of  God.  20  And  they  went  forth,  and  preached  everywhere, 
the  Lord  working  with  them,  and  confirming  the  word  by  the 
signs  that  followed.     Amen. 

The  closing  verses  of  this  Gospel  are  commonly  regarded 
as  an  appendix,  added  by  a  later  hand.  Whether  written 
by  Mark  or  not,  the  statements  are  unquestionably  true, 
and  form  a  fitting  conclusion  to  the  inspired  story.  They 
record  certain  appearances  of  Christ,  his  final  command, 
his  ascension,  and  the  subsequent  work  of  the  apostles. 

Of  the  ten  or  more  of  these  appearances  of  Christ,  after 
his  resurrection,  Mark  selects  but  three;  they  are  narrated 
both  to  attest  the  event  and  to  show  how  the  disciples 
slowly  accepted  its  reality. 


Mark  16:9-20        THE  RISEN  CHRIST  199 

First  of  all,  Jesus  appears  to  Mary  of  Magdala.  It  is  a 
cruel  and  unfounded  tradition  which  suggests  that  she 
had  been  a  woman  of  evil  character.  She  had  been  a 
great  sufferer,  indeed,  to  whom  Jesus  had  brought  relief, 
and  her  gratitude  had  deepened  into  a  devoted  love.  She 
is  the  first,  with  her  companions,  to  approach  the  empty 
tomb,  and  her  supreme  love  receives  a  full  recompense. 
She  had  run  to  tell  Peter  and  John  that  the  grave  was 
empty,  and  now  returning,  she,  the  first  of  all  his  followers, 
meets  the  risen  Lord.  Love  strengthens  faith,  and  to  faith 
come  visions  of  Christ;  so  it  is  always.  However,  when 
she  tells  the  disciples,  they  refuse  to  trust  even  so  credible 
a  witness:  "And  they,  when  they  heard  that  he  was  alive, 
and  had  been  seen  of  her,  disbelieved."     Vs.  9-11. 

The  next  appearance  mentioned  by  Mark  was  to  the  two 
disciples  on  the  way  to  Emmaus;  their  experience  Luke 
tells  us  in  detail.  They  had  walked  and  talked  with  the 
risen  Lord.  Surely  they  were  qualified  to  testify;  but 
"neither  believed  they  them."     Vs.  12,  13. 

Afterwards  Jesus  appears  to  the  eleven  disciples  and 
reproves  them  for  their  unbelief,  "because  they  believed 
not  them  that  had  seen  him  after  he  was  risen."  Their 
stubborn  doubt  should  strengthen  our  faith.  The  fact  of 
the  resurrection,  to  which  they  became  witnesses,  and  for 
which  they  were  ready  to  lay  down  their  lives,  is  a  truth 
which  they  accepted  only  when  convinced  by  the  most 
unanswerable  testimony.  No  valid  excuse  now  exists  for 
modern  unbelief.  When  they  have  been  persuaded  of  his 
resurrection  Jesus  gives  the  disciples  his  Great  Commis- 
sion: "Go  ye  into  all  the  world,  and  preach  the  gospel  to 
the  whole  creation."  The  fulfillment  of  that  command  is 
the  supreme  duty  of  the  Church  to-day.  The  super- 
natural signs,  which  in  the  days  of  the  apostles  were  the 
credentials  of  a  new  revelation,  may  not  now  be  mani- 
fested or  needed;  but  the  gospel  message  has  the  same 
solemn  sanctions  to-day;  they  that  believe  and  are  bap- 
tized are  saved,  they  that  disbelieve  are  condemned. 
Vs.  14-18. 

The  ascension  of  Christ  follows  naturally  upon  his 
resurrection,  but   it   is  a  distinct  and  significant  event. 


200  THE  RISEN  CHIRST        Marl:  16:9-20 

'Then  Jesus  assumes  his  form  of  divine  glory,  then  he 
withdraws  into  the  sphere  of  the  unseen,  then  he  is 
given  universal  power  in  heaven  and  on  earth,  as  he  "sat 
down  at  the  right  hand  of  God."  No  wonder  that  the 
apostles  "went  forth,  and  preached  everywhere,"  for 
this  divine  Lord  was  "working  with  them,  and  confirming 
the  word  by  the  signs  that  followed."  To-day,  in  every 
land,  his  disciples  are  called  to  faithful  witness  and 
sacrificial  service;  but  they  go  forth  with  trust  in  the 
limitless  power  and  with  confidence  in  the  ultimate  triumph 
of  him  whom  Mark  has  pictured  as  the  mighty  Servant, 
the  divine,  wonder-working,  Son  of  God. 


BS2585 .E662 

The  Gospel  of  Mark  :  an  exposition. 

Princeton  Theological  Seminary-Speer  Library 


1    1012  00029  9364 


DATE  DUE 


GAYLORD  #3523PI        Printed  in  USA 


